Mutual Gallery closes one chapter and opens another?

Inside the Mutual Gallery during its closing period

For ten years The Mutual Gallery built its reputation as the most prestigious of Contemporary Art Galleries in Kingston. It was much like Jamaica's own White Cube or Gagosian Gallery. Many graduates from the Fine Art programme at The Edna Manley College of the Visual & Performing Arts, continually tested out their creative ideas via exhibition there. Artists who we made contact with continually repeated the same sentiment about The Mutual being the first place they debuted as a career artist. I can’t say this as I first exhibited at Gallery Pegasus with a group of colleagues from the Painting Department while still in my third year at the art college. It was controversial for students to be exhibiting in public at this time but we had it in mind that this was practice for the day when we could actually exhibit at The Mutual Gallery. This wasn’t by accident as The Mutual’s curator/ director, Gilou Bauer, over the period organized several shows which enabled the public and art students to see what the contemporary art scene was like.

Some of the works displayed for a closing auction

Over the years The Mutual organized various exhibition series, art competitions, talks and opening events that provided a haven for young and practicing artists searching for a receptive space for their work. The closure of The Mutual undoubtedly came as a shock for local artists all over. Rumours of it spread on Facebook and via email with July being the last month its doors were open tot he public. Though the closure was said to be due to changes in the arrangements between The Gallery and The Mutual Group administration, it is deeply unfortunate that some agreements could not have been reached to keep this institution going.

A corner of The Gallery exhibiting the work of The Intuitives

With this closure, the question has been asked of Bauer perhaps more times than can be counted: ‘What is next?’ The speed at which the closing and final arrangements had to be made have undoubtedly left little time to consider the future of The Mutual. It presents a unique opportunity for reinvention as well as new initiatives and offshoots. Maybe The Mutual’s model was not as adaptable to this new harsh economic climate in Jamaica which leaves collectors more hesitant than ever about purchasing art and companies less willing to be philanthropic. There are however other ways that the art market and system can evolve to suit these changes. What seems sure is that new initiatives may need to be techno-savvy, world-culture connected, and employ inventive and alternative initiatives. With new arts spaces like NLS and Roktowa in Kingston, commercial galleries in Kingston could be taking new directions. What directions do you think the art gallery in Jamaica should take to be more sustainable?

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@The Armory Show: 297 Niggas on Linen

297 Niggas on Linen
Photo by Sandra Stephens

 In viewing The Armory Show in a flash, in the blur of the huge market/ showcase for 'serious' contemporary art a few works definitely caught my eye and some made me laugh. Some made me stop and some I had to go back to again and again. One of the ones I really enjoyed was Devin Troy Strother's '297 Niggas on Linen'.

What do I respond to in this work? I saw the work from a few feet away and was drawn by the pattern of flat black squiggles on a neutral tan textured ground. Moving in closer to admire said pattern, a mass of tiny stylized/ stylish black figures, the mentioned '297 Niggas', burst forth. In various poses and facial expressions suggested by different dots representing eyes and smiles, vaginas, nipples and anuses. The work is so tongue in cheek and delivered with an eye wink it wins you over. I went back to see it again and laughed.  I see it as standing in the legacy of Kara walker's work, which though brilliant, always makes feel slightly bad about myself.

Work from Strother's The Coloured Series

In visiting Strother's site I found a series of even more playful works tilted for example: 'The Coloureds Series Part 4: "Gurrrl I'm just talking about that composition, Gurrrrl what'chu know about that post abstraction?". The Nigga's, Coloureds, black shapes, or whatever is more comfortable to refer to them as when framed against art history and modern painting  is like a punchline that makes me stop after laughing and say 'Hold on, wait, what?!'

See more of his work here

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Shaving Bob Marley and giving you the finger.

Yuli Kande's (寒出 優里) works from Kyoto Current 

Living in Kingston, made me realise many things. One of which is that Bob Marley is one of the nation's most imaged persons in public spaces. Visiting Kyoto Current a couple weeks ago at Kyoto Municipal Museum of Art allowed me to see the image that is familiar but now represented differently. The Bob Marley portrait is just one of several large iconic portraits done by Yuli Kande. From an image seemingly familiar from American media such as a woman perhaps of Hispanic or African-American ethnicity painted on top of glittery bling giving us the finger to what can be read as a Japanese woman of homogenic identity  giving the well known Japanese snapshot fingers. Kande's work reminds you of the inside of the cadillac's of hip-hop culture. She seems to be using 'pimp my ride' aesthetics to etch out iconic cultural images. 

The show had so much to see and the young hopeful artists had an auction this weekend gone by. I am not sure how this works yet with the Japanese equivalents of Charles Saatchi but there was diversity to be seen. I saw what I expected and what I didn't. There were quiet zen-like landscapes, highly technical futuristic images, conceptual performance-derived work, tiny aesthetic statements and large explorations. I chose Kande's work for this post because I enjoyed it immediately and more importantly it confronted me. In the tranquility of Kyoto, anything that gives me the finger will get my attention. 

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A Report: Rape, Rudeness and Renee Cox

The first research symposium at the Edna Manley College was held last week, with the highlight being the appearance and participation of controversial New York artist Renee Cox. Cox gave an artists talk to keen students and staff amongst book shelves and tables in the library. She was very animated in her delivery garnering frequent laughter from the audience. The level of intimacy achieved with the audience was such that students lacked no reserve in questioning and speaking to the artists. Foundation year students were moved to comment multiple times and a final year student made reference about the artists ego as being integral to his enjoyment of her work. Cox spoke about problems with how her pregnant body was viewed by the art world and society as being the driving influence behind the 'Yo Mama' series. She even provided a 'sneak peek' at new work which is inspired by 'Desperate Housewives' and the St. Andrew upperclass housewife set. The driving influence being the need to create images where black women are given the space to 'luxuriate in depression' . She also spoke of her controversial match with ex-Mayor Giuliani back in 1996, referring to the former mayor as a greasy-haired Italian with a bad comb-over who knew nothing about Photography. In another mouthful, ignorant ebonics-speaking black women were also reproached for missing the message in her work and the intention of it being made for 'them'. This made me think about the commitment that artists have to make in using racial material in their work. Are artists required to reflect the politics in their work in their speech and lives? Should they be held as responsible as 'regular citizens' for their viewpoints and how important is intention to how a work functions for its public? Omari Ra answers this in stating in his presentation that he believed artists had citizens rights and responsibilities only and not specifically a free pass to do as he or she pleases.

On the Thursday, when the symposium began with Cox as the keynote speaker, I arrived just in time to hear her tell students to do first and ask later before descending the podium. An audience member noted that it was a more reserved Cox that presented that morning, perhaps due to the setting as an official research symposium.
Panel 1 comprised of Taynia Nethersole, Clinton Hutton, Marcia Hextall and Kim Robinson-Walcott and was the most comprehensive in its scope. Taynia Nethersole spoke about the law in relation to censorship as being very subjective. The basic guideline being that the rights and freedoms of the individual should not infringe on the rights and freedom of others or the public interest. She also spoke about the law being used to label an artwork seen as having no artistic value as being obscene. Concerns raised are that often persons call to make judgements about the artistic value of something are often not qualified to do so. An individual judges what is in public interest and not a majority therefore rulings are often personal matters and not necessarily rooted in the
'law'.

Clinton Hutton's take on the role of censorship in the arts in the Caribbean involved the cultural and religious censure of African slaves in plantation society. His vociferous quotations of ethnological texts was surely strategically placed to incite the black members of the audience to nod heads and cause the caucasian audience members to feel discomfort in their seats. His conclusion from his research was that whatever was considered white was beautiful and whatever was black was ugly. This ugliness and 'love of vice' was not curable by our own devices but had to be assisted through the colonizing powers thus the attempted erasure of African heritage.

Kim Robinson-Walcott gave a very entertaining talk which involved her doing a slow rap from the now popular Kiprich track mimicking Zebra and Tiger. She clearly stated that she enjoyed the beat of the music, calling it 'cute and catchy'. Her issue was not the catchiness but with a specific section of the song which described graphically and admittedly quite lyrically, the events of a possible rape. Her frustration then stemmed from attempts to have the song removed from the air waves to have the censured song re-appear with a beep at the last words of each line. This she did not find satisfying as any one could figure out the missing words. I say possible rape as a debate ensued about this. Was it rape or what Carolyn Cooper called a 'bait and switch'. Cooper was however quick to say that she was not defending slackness but looking at the possiblities of the song. Winston Campbell, who later presented on the Visual arts panel, chided Robinson-Walcott for taking the song out of the context of the mimicry of dancehall rivalry. This was countered with the general sentiment that context or not, a public description of a rape for entertainment purposes is never appropriate. This led her to her main area of Anthony Winkler's 'healthy sexual references'. Robinson-Walcott introduced a kind of binary system for measuring 'slackness' which perhaps could guide in the censorship process. 'Slackness' and obscenity could be 'fun' or harmful, meaningless or meaningful. Intention is apparently all. This again made me think of the issue of artistic license and freedom of speech. Does the title 'art' make slackness alright in society. Do artists use slackness and controversy as a poltical tool and what does that do to perceptions of art and artists?

On a last note Karl Fagan, a 2nd year student who presented a lengthy paper, must be commended for almost outshining several other presenters at the symposium. He obviously had an opinion and was not shy or rudimentary in his expression of it. Censorship functions within some of the very instituions who don a progressive self-image such as the Edna Manley College. Censorship of students for final year shows, censorship of certain ideas in certain courses and departments. To reference Winston Campbell, society seemingly cannot exist wtthout censorship as social groups do have rules and guidelines for appropriate behaviour. Is Censorship linked to power? Perhaps as Omari Ra suggests censorship is not linked to morality as such but political agenda. Do we judge the our popular culture, the dancehall, with the same code as, our high culture?

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