Brianna McCarthy
macabriixremix - “santa muerte gets dressed”
playing with my digital sketchbook things.
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Aqua Utopia|海の底で記憶を紡ぐ
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Brianna McCarthy
macabriixremix - “santa muerte gets dressed”
playing with my digital sketchbook things.
Poverty too, like feminism, is often framed as an identity problem. As though the poor had not been created by injustice but are a lost tribe who just happen to exist, and can be rescued in the short term by a system of grievance redressal (administered by NGOs on an individual, person-to-person basis), and whose long-term resurrection will come from Good Governance — under the regime of Global Corporate Capitalism, it goes without saying.
Arundhati Roy, Capitalism: A Ghost Story (via locusimperium)
Jean-Michel Basquiat
oilstick and graphite on paper 30 by 22 in. 76 by 56 cm. executed in 1982
Lavar Munroe makes dense, wall-mounted assemblages that combine elements of painting, sculpture, collage, and installation. At first glance his works look abstract, but gradually the textile scraps and other cobbled-together materials coalesce into images of man and beast acting out scenes of subjugation and rebellion. Here, an alien-like creature stands over the body of a prostrate, gender-ambiguous human; the beast is chained to some sort of uniformed guard, thus complicating our ability to determine the power dynamics at play. The work forms part of a series Munroe created in an attempt to reclaim the vicious stereotypes thrust upon him when he left his native Bahamas to study. “Upon entry into the American school system, words such as exotic, islander and native became the norm when many Americans referred to me,” he says. “These words were usually followed by bizarre questions regarding the way of life on the ‘islands’, which usually pointed to ideals that referenced behaviors of the savage.” His research into the origins of these derogatory clichés led him to study the history of anthropological displays of “third world” people in Western cultural contexts, practices that treated the “other” as spectacle and inherently subhuman. “Through the manipulation of imagery sourced from ethnologic illustrations, advertisements, and sideshow banners, I create an ‘elsewhere’ that examines narratives, exhibits and fascinations that resulted from such displays,” he describes. “In much of the work, the exotic human ‘other’ is often paired alongside wild beasts, thus referencing the systematic representation of human difference that occurred during the phenomena of the ‘human zoo’.” Through destructive techniques of cutting and tearing, and a bricolage that reunites the disjointed elements, Munroe parallels the project of examining these violent racist histories and reconfiguring them in order to move forward.
Lavar Munroe, Zookeeper, 2015
Emilcar Similien
Jamaican artist Leasho Johnson created this mural on the side of an apartment building in Kingston. It depicts five Jamaican women of the early post-colonial era, going to market with giant bundles of bananas balanced atop their heads. A sixth woman, rendered in a reductive line drawing compared with the photorealism of the others, bends over in an exaggerated, arch-backed position that thrusts her large, curvy behind into the air, where it, too, carries bananas. Her face has been rendered virtually blank. As in much of his work, Johnson plays on the objectifying stereotypes of heteronormative masculinity and femininity thrust upon black bodies in post-colonial and contemporary Jamaica. Here, we see their effects rendered at their most dramatic—the almost complete obliteration of individuality and subjectivity, as well as a physical subjugation. Johnson’s work often hones in on cultural signifiers of his country, like the image of the banana we see here, aiming to subvert their normative meanings and find alternate, queer readings within them (i.e. the banana as a phallic object of gay desire). Many of the poses and gestures performed by his figures are drawn from Jamaican Dancehall culture. “Though Dancehall and its attitudes largely define the perception of Jamaican identity in the world at large, there is still a lack of understanding about this urban ideology,” Johnson says. “My current work attempts to elucidate both the hidden wildness within this aspect of Jamaican culture and my own place in society as a gay man from rural Jamaica.”
Leasho Johnson, Back-fi-a-bend, 2015
#supreme
How To Go Home (a lie) | Nadijah Robinson
print images, acrylic, graphite, gel medium on wood, 22x18 in, 2014
Artist Statement:
“How To Go Home (a lie) is a fabrication of the successful realization of an impossible desire. "Home” remains an intangible place, an elusive image, idea, or feeling that remains in the past, if it ever existed at all. “Home” becomes a site of projections of deep desires for safety, escape, belonging, and where to find all that was lost or stolen. Using print images from old Life Magazines for their idyllic and nostalgic quality, the collage frequently breaks with reality and reveals its construction.“
“There’s a very clear, and kind of oppressive paradynamic happening with black art and black creativity, generally. You can see it online when black people create a word or a phrase or if there’s any black person filmed for something funny that they’ve done. It goes viral. It gets consumed. It gets put on talk shows. But people don’t recognize where that creativity and that genius comes from. And they don’t recognize it as genius.”
Watch This. Artist Nadijah Robinson on The Consumption of Black Culture and Healing Through Art.
The Pineapple Girl Crew Sweater Super Sale! Today this Black Friday and all Weekend. All of my work is 20% off purchase price. All Apparel and Prints -It’s a Super Sale at Kwesi Print Shop.com 20% off on everything in the shop for all orders. http://kwesiprintshop.com
Jean-Michel Basquiat, “Fuego Flores” (1983)
Paintings by Boscoe Holder
Zin Lim | Tumblr
Lunar con Tatuaje by Zilia Sánchez [circa. 1968-1996] | courtesy of Galerie Lelong, New York
Ana Mendieta, Sandwoman, 1983