The richness of Faith Ringgold’s textured artwork dazzles me. She had been ignore for so long in the artworld, but at the age of 91 she is being celebrated for the truly amazing and influential artist she always was and a lifetime of work to prove it. Much of her earlier work was dark, documenting dark times and political struggle. She was ever an activist and continues to be. But so much of her work expresses a joyful celebration of life and art and story-telling. You can see more of her art and read about her life here.
Groovin’ High, 1996Sonny’s Bridge (1986)Matisse’s Model: The French Collection Part I, #5 (1991)Dancing at the LouvreSlave Rape # 2 – Run You Might Get Away (1972)American People Series #15: Hide Little Children (1966)Ancestors Part II, 2017 “The children of the world were inspired to rise up from their beds to join their ancestors in their song and dance for a better world. They sang: We are young but we are many, filled with love not hate. Let us work for a world of peace.”The Woman’s House (2019) Mural at Riker’s Island of inmates she interviewed.
The article features Bruegal’s paintings and W. H. Auden’s poetry. It’s about how human suffering and complacency go hand-in-hand. How it’s all, perhaps, a matter of perspective. How distant are we from the suffering: Is the war taking place in our city or on a distance continent? Are we watching its horrors on TV, or have we moved on to sipping wine with friends on the patio?
Here’s the poem by Auden that expounds on the painting above by Brueghal.
Musee des Beaux Arts W. H. Auden
About suffering they were never wrong, The old Masters: how well they understood Its human position: how it takes place While someone else is eating or opening a window or just walking dully along; How, when the aged are reverently, passionately waiting For the miraculous birth, there always must be Children who did not specially want it to happen, skating On a pond at the edge of the wood: They never forgot That even the dreadful martyrdom must run its course Anyhow in a corner, some untidy spot Where the dogs go on with their doggy life and the torturer’s horse Scratches its innocent behind on a tree.
In Breughel’s Icarus, for instance: how everything turns away Quite leisurely from the disaster; the ploughman may Have heard the splash, the forsaken cry, But for him it was not an important failure; the sun shone As it had to on the white legs disappearing into the green Water, and the expensive delicate ship that must have seen Something amazing, a boy falling out of the sky, Had somewhere to get to and sailed calmly on.
The article is also a master course in reading poetry and art. It explains how lines five and 8 refer to the miraculous birth of Christ that the aged are waiting for. This glorious occasion is juxtaposed in lines 5 and 6 with the skating children oblivious to the coming slaughter by Herod’s hand.
The Brueghal painting depicting it is pictured below
The Census at Bethlehem by Pieter Bruegal
The following five lines in Auden’s poem refer to another Bruegal painting where dogs chase and play with each other while soldiers slaughter a village.
Horror is hard to sustain. It dulls, it grows weary, it becomes a drudgery. The mind drifts. Life goes on. The sun continues to rise. We need its warmth and comfort. The trill of the songbird still thrills us. We need this too.
Yet all of our justified condemnation and horror at Putin’s brutal bombing of innocent civilians should not allow us to forget the 400,000 Vietnamese whose lives were lost when Agent Orange was sprayed over their villages and forests, destroying all of it. For what? Are we more innocent than Putin?
It’s a matter of perspective. That was then, this is now. A year or two or three from now, will the horror of this war fade? It will. Unless this all breaks out into WWIII as some fear.
Below is Auden’s poem on the day after Hitler invaded Poland. It’s a long poem so I’ve included only the 1st, 5th, and last two stanzas, the 8th and 9th. You can read the whole poem at this link.
September 1, 1939
I sit in one of the dives On Fifty-second Street Uncertain and afraid As the clever hopes expire Of a low dishonest decade: Waves of anger and fear Circulate over the bright And darkened lands of the earth, Obsessing our private lives; The unmentionable odour of death Offends the September night.
Faces along the bar Cling to their average day: The lights must never go out, The music must always play, All the conventions conspire To make this fort assume The furniture of home; Lest we should see where we are, Lost in a haunted wood, Children afraid of the night Who have never been happy or good.
All I have is a voice To undo the folded lie, The romantic lie in the brain Of the sensual man-in-the-street And the lie of Authority Whose buildings grope the sky: There is no such thing as the State And no one exists alone; Hunger allows no choice To the citizen or the police; We must love one another or die.
Defenceless under the night Our world in stupor lies; Yet, dotted everywhere, Ironic points of light Flash out wherever the Just Exchange their messages: May I, composed like them Of Eros and of dust, Beleaguered by the same Negation and despair, Show an affirming flame.
“Gather ye rosebuds while ye may,” another poet wrote. We will. We have no choice. The plowing, the fishing, the wine and the laughter must go on.
Isn’t that our fervent wish for the people of Ukraine, that they regain this normalcy? Even Vietnam has rebounded. Forgiven us.
Life must go on, we say from our safe, complacent distance. As it does, with or without us. Despite everything there’s a new birth taking place every second of every day.
The joy and sorrow, beauty and brutality of the human condition are woven into one seamless tapestry, glorious on one side and a hopeless tangle of knots on the other. All a matter of perspective, which side we are looking at in the moment.
Auden once said that the only true value of poetry and art is in the truth-telling that disenchants and disintoxicates.
Well, that’s one value of truth-telling for sure. But turn it over and the other is the truth-telling that enchants and intoxicates. Both are necessary. Especially in times like these.
Blue and gold are my favorite colors, so much so I created a Pinterest page named Blue & Gold to capture those radiant images that inspire me.
Now it’s the Ukrainians’ fight for freedom that inspires me, under that radiant banner of Democracy. So I’m sharing some blue and gold images from my page today in their honor, although I wish I could stand with them and fight at their side. I wish the world would.
I don’t think it’s enough to cheer them from the sidelines, or to merely send in arms and ammunition. If my neighbor’s home was under attack by Putin’s thugs, if their family and way of life was being threatened, would I simply stand at edge of my yard and not step foot into theirs to help them? Even if their attackers threatened me and my home if I did, would I bow to such threats?
And would I refuse to do so only because they did not happen to belong to my NATO club? I think not. Honor and love and the Golden Rule would not allow me to do so. If my home was under attack, wouldn’t I want my neighbor to come to my aid?
Why is it we are leaving Ukraine to fight this war alone? I know what the fear is—that doing so would start a World War III. But when we stood by and allowed Hitler to take over the Czech Republic in 1939, it didn’t stop world War II from happening. It seems a travesty to me that we are repeating past mistakes. Stop the bully now, don’t wait for him to defeat Ukraine and hope by doing so he won’t attack some weaker country later on. It will only encourage him.
There’s little I can do here to help the Ukrainians, but I dedicate this page to them and the colors of their flag. And I will pray for them. As well as for the United States: to do the honorable thing, the just and righteous thing, to step across that border and help them as the Golden Rule and love of Democracy and Freedom and plain decency demands.
by Odilon Redonby Van GoghThe Good Samaritan by Van GoghHildegard of Bingen self portraitUkraine Kiyv image free on Unsplash
I’ve been in a romantic mood lately. Both in the sensual and spiritual sense. This lust for life. This sense of wanting to “crack open our ribs and merge with” . . . well, everything.
After writing my valentine for lovers in my last post, I’ve been reading more of Neruda’s love poetry. The one below inspired this post. It too speaks to that sense of being one with what one loves.
I’ve paired it with two other Spanish romantics, Sorolla’s art, and the Spanish guitar music of Jacob Gurevitsch. His song “If Da Vinci Was a Girl” is a favorite, and the accompanying video speaks to that tender regard for the everyday beauty so often overlooked. As does the painting above of the artist’s wife and daughters at siesta. Those lush sensuous lines falling across a cool grassy knoll. Sigh! Makes me want to curl up beside them. Enjoy!
“There are burning bushes everywhere, burning yet not consumed, and our lives can be just as miraculous. Our Making can be a visible marker of God’s gratuitous love.”
So writes Makoto Fujimuro in his book “Art + Faith” about what he calls a “Theology of Making.” I knew nothing about his artwork when I bought his book. But, always interested in the way art and faith and spirituality intersect, I wanted to see what he had to say.
Then I discovered his paintings and was stunned by the beauty I found.
He practices the ancient technique of Nihonga. His pigments are semi-precious stones crushed, such as azurite, malachite, cinnabar pigments, coarsely grounded. He writes:
“I use them not just because they are beautiful, which they are, but because they have this wonderful lineage. I use them because of the specific symbolism attached to them. For me, mineral pigments have significance as symbols; they symbolize God’s spiritual gifts to people and the glories of the saints in the Bible. In Solomon’s temple these precious stones were embedded in the walls as well as in the garments of the high priest. When you look closely at these paintings you see that they have a peculiar surface–they glitter and shine. Crushed minerals, therefore, symbolize gifts both from heaven and earth, and point to my deeper struggle to return the gifts given to the Creator.”
Fujimura quotes a passage from George Eliot’s Middlemarch, “If we had a keen vision and feeling of all ordinary human life, it would be like hearing the grass grow and the squirrel’s heart beat, and we should die of that roar which lies on the other side of silence.” Then he says it’s the artist’s mission to listen to the mystery of things and to be touched by the “keen vision and feeling” of God’s creation. He says, “This experience ‘of the other side of silence’ is the timeful potential of art, which is what the Greeks called kairos, an ‘eternal time.’ “
He also writes about the artist’s capacity to know “both the depths of sorrows and the heights of joy.” To “feel deeply the wounds and agony of life with its explosive potential.” To reveal “the roar which lies on the other side of silence.”
Fujimuro, in connecting art to Making, says he is broadening the word art to apply to every human being’s act of making. “We are all artists in that sense,” he says. “Let us reclaim creativity and imagination as essential, central, and necessary parts of our faith journey. Imagination is a gift given to us by the Creator to steward, a gift that no other creature under heaven and earth (as far as I know) has been given.”
There are burning bushes everywhere in our lives to inspire us in our Making, if only we would open our eyes and see. And remember to remove the sandals from our feet, for the place we are standing is holy ground.
I knew nothing of Alice Neel or her artwork until I came across a retrospective of her at the MET in my newsfeed. It’s not the kind of art I’m usually drawn to and yet it struck me full in the face. I could not look away. It was those faces looking back at me, steely-eyed, or curious, defiant, indifferent—each face imposing in its own way. Each strong and vulnerable at the same time. All their frailties exposed as well as the undeniable beauty of their imperfections. And even more so, what impresses is the precise and utter uniqueness of their individual humanity.
“For me, people come first. I have tried to assert the dignity and eternal importance of the human being.’’
So writes Alice Neel of her artwork, and that’s what I saw there—the dignity and the eternal importance–of each person in those portraits. That’s what she revealed.
Raw, caustic, gritty. All the nicety, sentimentality, and usual clichés stripped away. Leaving the viewer, this one at least, feeling raw, exposed, vulnerable herself. Stripped down to that one commonality that unites us—-our fatal flaws and the dignity by which we bear them. We see this in all her paintings.
We see it in the careless and somber curiosity of the two restless girls gazing at the artist intent upon capturing their likeness. How can you look away from those eyes? Or the ones in the next portrait.
This distended body of the pregnant woman whose “deer-in-the-headlights” face reveals all the expectant wonder and uncertainty of what lies before her.
The close-eyed submission on the face of the proud artist Andy Warhol as he allows the indignities of an abused body to be revealed.
The dark brevity of a young Vietnam draftee who expresses the resignation and uncertainty of a future that is left sketched so lightly before him.
The weary warmth and love of the breast-feeding mother, and the helplessness and hunger of the child who so desperately depends upon her.
The somber “back at ya” gaze of the nude man in all his hairy splendor, completely vulnerable to the female gaze in a role reversal.
Then there’s the last self-portrait of Neel herself toward the end of her long career, gazing away into the distance with a kind of calm resignation or disregard, while the bulk of the portrait is filled with the lines and planes of a full, well-used, aging body. What we leave behind. What was dear to us and others. What will be no more.
But for now here she is, her body open and on display in all its imperfect glory. She dares us to look away from our own mortality. But also invites us to see the “dignity and eternal importance” of each and every one of us.
With Sloping Mast and Sinking Prow, by Albert Pinkham Ryder
He’s considered by many the father of American modern art, and yet I’d never heard of him until visiting the New Bedford Whaling Museum this October. I was stunned and mesmerized by what I saw, and astonished I’d never seen his work before. The exhibit “A Wild Note of Longing” was aptly named. The wildness of his images, the sense of mystery and romance, evokes a kind of longing of the spirit, of the heart, for something that lies just beyond our reach.
”Have you ever seen an inch worm crawl up a leaf or twig,” Ryder once wrote, ”and then, clinging to the very end, revolve in the air, feeling for something to reach something? That’s like me. I am trying to find something out there beyond the place on which I have a footing.”
The Flying Dutchman, by Albert Pinkham Ryder
Apparently I’m not alone in that feeling of being struck by lightning when I first discovered Ryder’s paintings so unexpectedly (in a whaling museum!). The Flying Dutchman was the first painting I saw walking into the gallery. Since coming home I’ve being doing research and came across a lecture given by artist Bill Jensen on his first encounter with Ryder’s work: “[I] rounded a corner and discovered five small Ryder paintings salon hung. I felt as if I had been hit by lightning. I had never seen paintings that had such PRESENCE.”
‘I was struck by a LIGHT that seemed to burn from deep within them. I was struck by the painting’s intense DRAMA: their EMOTIONAL AND INTELLECTUAL GESTURING of every shape, every mark, every color to every shape, mark, and color; their weight of immense DENSITY and in the next instant their WEIGHTLESSNESS. They had a feeling that time had been COMPRESSED. They had that “SLAP IN THE FACE REALITY” that reveals powerful INVISIBLE FORCES in and around us. These paintings seem to be constructed of LIVING TISSUE.’ [Emphasis his. You can read the rest of his lecture notes here.]
Sea Tragedy, by Albert Pinkham Ryder
Of course I’ve always been drawn to images of ships at sea, and that’s part of the appeal. There’s so much drama here, so much movement, you can almost hear the waves beating against the hull, the shrieking of the wind in the sails, feel your body hefted by the waves as you grasp at the rails, mesmerized by the beauty and the wildness of it all.
I wrote a poem once called Night Howl about being on a hurricane watch aboard La Gitana one night in Pago Pago, Samoa. These images remind me of that poem and that night, and so many other moonlit nights at sea.
I wrote in that blog post: “Human consciousness is the mirror through which the universe sees and knows itself, and through which we see and know ourselves—the fullness of being, our primal past and present standing face to face.” That’s what I see in Ryder’s paintings, but it’s not just the sea images that move me. It’s also his use of color and composition, the elemental shapes and striking contrasts, the way light seems to emerge out of the paintings, and the themes he choses, so many drawn from myth and legends.
Below are a few more favorites, including what is considered his masterpiece–Jonah.
The Tempest, by Albert Pinkham RyderBegger Maid and the King, by Albert Pinkham RyderSiegfried and the Rhine Maidens, by Albert Pinkham RyderJonah, by Albert Pinkham Ryder
Some say Ryder is a painter of dreams. But as Jensen says in his notes on Ryder: “This can be misleading unless one understands that dreams are reality condensed.” This is true of the myths and legends and Biblical stories that he uses as points of departure to reveal what lies below the surface of our common day experience—that “something more” we yearn for that lies so tantalizingly just beyond the reach of our fingertips.
Time-travelling—that’s what it feels like when listening to Erik Satie’s Gnossienne. When I close my eyes and let the music move me, I’m transported to faraway places and distant times. I can see the mist rising from the river, the arched bridges, the damp gray stones of gothic towers tilting toward sullen skies. I can feel the cool breath of the river, smell the sweet-dank dampness of rain-drenched streets, hear the clatter of distant hoofs on cobblestones. It’s almost as if I’ve entered some strangely familiar dreamscape, or the distant landscape of an idealized past.
These dark, insistent, melancholy notes play us and ply us across space and time in rapturous eloquence. It reminds us that we share so much of our common past, our common humanity, to the art and music and literature that inspires us.
I’m reminded of the short story “The Garden of Forking Paths” by Jorge Luis Borges, and this particular quote:
“This web of time – the strands of which approach one another, bifurcate, intersect or ignore each other through the centuries –embraces every possibility. We do not exist in most of them. In some you exist and not I, while in others I do, and you do not, and yet in others both of us exist. In this one, in which chance has favored me, you have come to my gate. In another, you, crossing the garden, have found me dead. In yet another, I say these very same words but am in error, a phantom Time is forever dividing itself toward innumerable futures. — Jorge Luis Borges, from “The Garden of Forking Paths,” Collected Fictions. (Penguin Books September 1, 1999) Originally published 1941.
And also, this from Rilke:
Even the past is still a being in the fullness of its occurrence, if only it is understood not according to its content but by means of its intensity, and we–members of a world that generates movement upon movement, force upon force, and seems to cascade inexorably into less and less visible things–we are forced to rely upon the past’s superior visibility if we want to gain an image of the now muted magnificence that still surrounds us today. — Rainer Maria Rilke, from “On Life and Living,” The Poet’s Guide to Life: The Wisdom of Rilke, ed. and trans. Ulrich Baer (Modern Library, 2005)
And finally, from a Nobel Prize winning physicist, this:
“This life of yours which you are living is not merely a piece of the entire existence, but is in a certain sense the whole; only this whole is not so constituted that it can be surveyed in one single glance. This, as we know, is what the Brahmins express in that sacred, mystic formula which is yet really so simple and so clear: Tat tvam asi, this is you. Or, again, in such words as ‘I am in the east and in the west, I am below and above, I am this whole world’.
Thus you can throw yourself flat on the ground, stretched out upon Mother Earth, with the certain conviction that you are one with her and she with you. You are as firmly established, as invulnerable as she, indeed a thousand times firmer and more invulnerable. As surely she will engulf you tomorrow, so surely will she bring you forth anew to new striving and suffering. And not merely ‘some day’: now, today, every day she is bringing you forth, not once but thousands upon thousands of times, just as every day she engulfs you a thousand times over. For eternally and always there is only now, one and the same now; the present is the only thing that has no end.” ― Erwin Schrödinger,
I went to see a rare collection of eight Titian paintings gathered from around the world. But the Venetian palace that Ms. Gardner built to display her artwork was as fascinating to explore as the Titian masterpieces. It was opened to the public in 1903, a labyrinth of magnificently appointed rooms rising four stories tall and built around a lush, enclosed, garden courtyard.
I was a little piqued at first because none of the painting on display included the names of the artists or paintings, or any information about them, as you usually find in museums. So you were flying blind, guessing whose painting is this, and where did that one come from. Is that amazing Spanish dancer a John Singer Sergeant? It is. And that lovely terrace by Matisse? Right again. But I missed the Rembrandt self-portrait and the Botticelli I got wrong. Some of my favorites turned out to be from artists I was unfamiliar with. Fortunately you can explore her art collection and her rooms on the website.
Still, it was a feast for the eye, not only the paintings but the elaborate furnishings and wall tapestries and carpets. Even murals on ceilings.
It created aa lush and exotic atmosphere in which to experience the artwork. And the way one room wound around another and led to little alcoves and long hallways, pretty soon you felt as disoriented in space as you were in time, and everywhere your gaze fell was some extraordinary painting or sculpture to arrest your attention.
The final room I viewed was where the Titians were collected and I spent quite a bit of time just allowing myself to absorb them. The title of the Collection is: Women, Myth, and Power. I may have more to say about these works later, but for now, here is what the Museum has to say:
“Between 1551 and 1562, Titian created a series of monumental paintings for King Philip II of Spain. Celebrated as landmarks of western painting, the six poesie — or painted poetries — envision epic stories from classical Antiquity. Titian reimagined these familiar tales and used his modern style of painting to shape the future of western art. For the first time in over four centuries, Isabella Stewart Gardner’s fully restored Rape of Europa is reunited with its five illustrious companions in the exhibition’s finale and its only American venue on an international tour including to the National Gallery, London and the Museo del Prado, Madrid. This exhibition explores each painting’s story, its drama, raw emotion, and complex consequences illustrated in each painting, reconsidering what the poesie meant in their own time and how they resonate now. Newly commissioned responses by contemporary artists and scholars engage with questions of gender, power, and sexual violence as relevant today as they were in the Renaissance.”
Adding to the mystery and allure of Ms. Gardner’s museum is the famous art heist that took place in 1990. Thirteen pieces worth $500 million were cut out of their frames by two men posing as police officers. None of the work has been recovered, including Rembrandt’s The Storm on the Sea of Galilee (1633), his only only known seascape. The empty frames are still on display.
If you love art and are in Boston, don’t miss this treasure. It’s a feast for the senses.
In several of his films, Ingmar Bergman plays with the notion of multiple layers of reality. This can be seen as early as The Seventh Seal, and continues with Autumn Sonata, and Wild Strawberries, culminating in what was intended to be his final film, Franny and Alexander.
In some ways, Franny and Alexander is a tour de force. It speaks to us on so many levels. It can be seen, in part, as a family saga, a farce, a fairy tale, a theatrical play, a Gothic Romance, and a supernatural horror story. It is, in fact, all these things at once.
Yet each differing perspective can be seen as a different layer of reality, a different way of looking at the same material. Each appears as a separate backdrop against which the film can be seen, which, when lifted, offers a new view, a new level of perception, a new “reality.”
We can see this in the opening sequence. The first shot reveals a close-up of what appears to be an ornate building. As the camera moves down the building, we see a row of footlights and what now appears to be a stage. A series of painted backdrops are lifted to reveal new scenes. But it is only when the last backdrop is raised that we see a child’s face, huge, behind the scenes. This is when we realize that the stage is but a child’s theater and the row of footlights are candles. The camera seems to be inviting the viewer to see through these multiple layers of “reality,” perceptions of the real, to the final revelation, the child, or rather, the child’s imagination, as revealed through his dreamy gaze.
The film continues to pull back layer after layer of curtains to reveal the tenuous and shifting nature of reality.
In the final scene, the grandmother is reading from Strindburg’s “A Dream Play.” She reads: “Anything will occur. Anything is possible and likely. Time and space do not exist. On the tenuous ground of reality, imagination reaches out and weaves a new pattern.”
Reality is seen to be not singular, but as consisting of ever-deepening layers of reality, one on top of the other, in a richly dense and complex multiplicity.
I was reminded of this film when listening to one of Alan Watt’s talks that I wrote about in another post. And I wonder if the reason Bergman’s films resonate with so many people is that we sense a truth here. We see this perspective not only in film and art, about the mystery of things, these shifting perspectives and “layers of reality,” but we see it in science, how beneath these seemingly solid bodies lies unseen, shifting worlds that swirl and collide and contradict each other.
I question often what is real and not-real, and wonder if it’s more complex than that. Perhaps it’s not a case of what’s real or not, of one or the other, but shifting perceptions of what’s real, some dark, some light, that weave together a reality that is deeper and more complex than our superficial lives allow us to see.
POSTSCRIPT: In searching for photos for this post, I happened upon Roger Ebert’s review of the film, which also, surprisingly (or maybe not so), refers to the film as having “shifted into a different kind of reality.” I’ve added an excerpt of his review here:
“There are fairy-tale elements here, but “Fanny and Alexander” is above all the story of what Alexander understands is really happening. If magic is real, if ghosts can walk, so be it. Bergman has often allowed the supernatural into his films. In another sense, the events in “Fanny and Alexander” may be seen through the prism of the children’s memories, so that half-understood and half-forgotten events have been reconstructed into a new fable that explains their lives.
What’s certain is that Bergman somehow glides beyond the mere telling of his story into a kind of hypnotic series of events that have the clarity and fascination of dreams. Rarely have I felt so strongly during a movie that my mind had been shifted into a different kind of reality. The scenes at night in the Jacobi house are as intriguing and mysterious as any I have seen, quiet and dreamy, and then disturbing when the mad Ismael calmly and sweetly shows Alexander how everything will be resolved.”
What do you think? Have you seen any of Bergman’s films? Do you think there’s more to us, or reality, than what we experience in the everyday?
I first posted this, in slightly different form, in 2014.
Deborah J. Brasket 