David Lloyd Time is taller than space is wide January 28 - March 4

Discoholic 🪩
Today's Document

shark vs the universe
No title available
No title available

Origami Around
will byers stan first human second
Misplaced Lens Cap
"I'm Dorothy Gale from Kansas"

Andulka
Noah Kahan
occasionally subtle
TVSTRANGERTHINGS
KIROKAZE
tumblr dot com
PUT YOUR BEARD IN MY MOUTH

Janaina Medeiros
Cosimo Galluzzi
Game of Thrones Daily
he wasn't even looking at me and he found me

seen from United States

seen from Switzerland
seen from China
seen from Malaysia
seen from Romania
seen from France

seen from South Africa
seen from Bangladesh

seen from Nepal
seen from United States
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seen from United States
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seen from United States
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@klowdenmann
David Lloyd Time is taller than space is wide January 28 - March 4
Sarah Cromarty Studies for a Bigger Picture #HANDSINTHEDARK #WeDidntStartTheFire December 10 - January 21
Bernard Chadwick I Dream of You Multichannel video and sound installation Variable dimensions
Bernard Chadwick I Dream of You 2016 Multichannel Video and Sound Installation
Sarah Cromarty Studies for a Bigger Picture #HANDSINTHEDARK #WeDidntStartTheFire
Rebecca Farr Artist Talk tomorrow Nov. 5 at 4pm
Rebecca Farr: Out of Nothing
Farr’s work has been focused for some time around questions of migration and its ideological inheritance, and most recently, the problematic interaction between spirituality and embodiment in a culture that dehumanizes bodies based on race. With works in oil and mixed-media on canvas, paper and wood, she has explored the cultural mythology of white/Western privilege that informs the hegemonic Western relationship to immense, ‘unoccupied’ space (space often occupied by an ‘other’) and that space’s ideological and physical colonization, often utilizing the lens of Westward Expansion/Manifest Destiny in the 19th century. Now, in Out of Nothing, Farr has shifted from using the language of shared historical lineage to the language of a highly personal one. In 2015, Farr’s father was diagnosed with terminal brain cancer, and he passed away in March of 2016. During the time of her father’s struggle with cancer and treatment, Farr began a body of work that focused on the history of war; for months, creating smaller oil paintings that referenced the photography of the American Civil War and the Disaster War Drawings of Goya. However, after her father’s passing, Farr’s paintings transformed into a study of personal mythology—transmitted from her father to her during her childhood—that rests within a culturally inherited Christian ideology and the adopted practice of Buddhism. The work in the exhibition follows Farr’s grief in the face of her father’s death, and her struggle to reconcile her father’s legacy of enlightenment with our cultural polarization of body and spirit, and move into a place of acceptance and of letting go. Farr invites us into this process through distinct spaces within the gallery, that are thematically broken up into the themes ‘pre-form’, ‘form’ and ‘letting go of form’. When entering the gallery, we move into a space that is all white—long hanging casted sculpture constructed of cloth and representing what Farr describes as “pre-form”, extend from ceiling to floor. The pieces hang open and reaching, stretched as if waiting for a form to be given them. The sculptures feel like animal skins or ceremonial dress, objects that though inert have a history, as well as a future that has yet to be determined. As Farr says, “They are waiting, holding a sense of imprint and markings of life, but not in action.”
Entering the next room—the main space of the gallery—we see to our left a long row of paintings on a white wall. The paintings are vertical, scaled in a way that references a close relationship with the viewer’s body, and painted with a generous and deeply physical execution. Farr’s open stroke and thick use of layered paint imparts the urgency of flesh and movement, while her abstracted bodies formed in muted grays and flesh tones break away from narrative painting as linear document and move into an emotive and symbolic space. In most paintings we see two figures, navigating and moving through a dark body of water. The figures might be twins, lovers, siblings, or a parent and child; their specific relationship to each other matters less than their unity in the act of being together in this space. The water unites the paintings on the wall into one space, as if multiple pairs are navigating the same body of water; we recall a cultural memory of baptism and the ritualized act of surrender and rebirth, as well as the exposure of bodies that want to own and love their own messiness; bodies that want to release any attendant belief that spirit is pure, while the body carries the weight of shame. The two other walls of the main space are painted a deep black, creating a feeling of warmth, a cave, an area that is distinct from daily life. This space is filled with only sculpture. On one wall, pieces cast from burlap and cheesecloth hang from hooks and spill onto the floor. These pieces are heavy, with harder and coarser texture , and a sense of messiness, carnality even. Against the backdrop of the second wall, neater bundled casts sit on low wooden platforms as if in meditation.
The sculptures in the exhibition are also physical, abstract meditations on the body; sourcing the body in its vulnerability, strength, struggle, and eventual stillness; the cloth and plaster referencing the medical (and military) battlefield, as well as all of the elements of physicality that resist classification or quantification. The sculptures act as open sentences, literally and symbolically functioning without closure. They are the body as it moves and continues to keep trying; they occur conceptually at the point where construction and destruction—growth and decline—become interchangeable and impossible to identify. Here we find ourselves back in the themes that Farr has worked through for so long: despite the stories we tell ourselves about progress, the cycles continue and the messiness of existing in a body remains. In the world Farr has created in Out of Nothing, both the space we hold and its erasure originate from the same lineage. In the final and smallest room of the gallery, two walls are painted in dark gray while the others remain white. Charcoal drawings cling to the base of these painted walls—an urgent mural of last memories and efforts, the holding on to that which is physical. The drawings tumble down into an installation of ash, plaster, and casted cloth. These remnants echo the hanging sculptures that greeted us when we entered the gallery, yet these objects rest as shells cast off and no longer needed; the necessary byproducts that occur when form has been released, and let go. Opposing the sculpture, Farr places one painting unlike the others: a landscape, free of figures, a textured consideration of the horizon where dark meets light.
David Lloyd: Altered Artforum
Founded in 1962 and published ten times per year since, Artforum is considered by many to be the publication with the definitive mark of legitimacy in the art world. As Lloyd says, “Every artist wants to be on the cover of Artforum, and if they tell you they don’t, they’re full of shit. It’s a grand gesture in the art world to say that you’ve made it.” Given that recognition however, the works are more humorous and celebratory than cynical. Lloyd creates an invitation to collaborate with artists who have achieved the career hallmark of an Artforum cover, and coopts Artforum's logo—with its status as a symbol of institutional authority and approval—for his own work. The original covers are collaged upon with images ranging from the art historical to the popular, painted and drawn upon, and scraped, with text crossed out and redrawn. In one instance, a cover featuring a painting from On Kawara’s “Today” series has been scratched out, with the date replaced by Lloyd’s birthday. Lloyd’s vibrant colors and energetic compositional choices transform the magazine cover space as an arbiter of importance and fashion into a place for artistic agency and collaborative play.
Srijon Chowdhury: Since The Garden
Chowdhury’s oil paintings on linen depict his friends and family in everyday scenes that have occurred during the two years since his first exhibition at Klowden Mann, The Garden. The works are made through the application of thinly-layered deep blue pigment, often finished with varnish. The paintings are representational, modestly sized, and usually centered around a single figure; Chowdhury and his partner Anna are the most frequent subjects. Chowdhury pictures himself working in the studio, on the phone, smoking a cigarette. Portraits of Anna show her drying her hair on towels with her face turned half-away, laying on her back in bed in exhaustion or maybe ecstasy, sitting at a restaurant and reading on her phone with reflected digital light illuminating her face. Friends are shown at their own exhibition openings, in the studio, sitting casually at restaurants. Figures fade in and out of the background and can be difficult to see until the viewer’s eyes adjust. Physical features are often simplified, while vibrant details of fabric, a glass bottle on a table, or smoke become subjects unto themselves.
Chowdhury’s figures are solitary even when shown in a public setting, viewed during moments in time that feel (perhaps romantically) contrary to the stimulation to which we are constantly exposed in contemporary life. The scenes are simple and daily, both public and domestic. In that sense, they are reminiscent of the digital images we see running constantly across our field of view on social media, and yet they resist the sensation of speed and consumption that usually accompany such scenes. The subjects of the paintings are revealed in quiet intimacy that seems unplanned, caught rather than carefully composed ‘to be seen.’ As Anna pulls her hair away from her face, Srijon crosses his legs while speaking on the phone, or Katy stands next to her work at the reception for her exhibition, their stillness and the fact that they do not meet our gaze brings us to an interior, introspective space. These images are highly personal, existing in the moments before a conscious narrative can be born by the subject. And yet, of course, they exist as part of a narrative composed by the artist: a fiction of intimacy, or an intimacy of fiction.
Chowdhury’s past work has often focused around an intuitive sense of mythology. His large, dream-like oil paintings composed of floral fields—or arches recalling religious architecture—consider the present moment as part of a larger history, but one that exists outside of our standard linear construction of time. Intended to act in the space between knowledge and emotion, Chowdhury frequently uses repetition to examine the changes and removal that occur with each re-telling of history. Here, the story he is telling is his own, While the work calls back in many ways to Pierre Bonnard and Édouard Vuillard, and the Nabis movement in 19th century Paris, Chowdhury’s insistence on interiority and the desire for a languid, unknotted understanding of time speaks directly to a contemporary time in which space for contemplation requires conscious escape.
L.E. Kim: First Paintings
Using shades of ultramarine blue, violet, and rose, Kim paints by placing and scraping oil pigments on palette paper with a palette knife, and then continuing to add and remove color repeatedly; some areas are scraped down to the surface of a worked and exhausted paper with just the remnants of color remaining, where others are built up to a high level of texture and dimension.
Despite the physical and gestural execution of these abstract works, the finished form presents in a way that confuses our expectations about medium. These are oil paintings that feel at first like photographs taken of textured surfaces, or manipulated digital images.
Kim’s past work has often walked a similar line between the expression of digital and physical experiences of seeing. Her early works in video used the medium to explore abstract sensations of time, form, and emotion: constellations being removed one by one in a progression of the night sky, a slideshow of 77 slides that she ran through a sewing machine and then projected, with light creating burned form through film that was no longer there. Likewise, past bodies of static work have also traced the physical hand across the digital realm, and vice versa; large digital prints in which she removed pixels one by one from scans of light; small, highly reduced geometric paper forms in dense digitally printed black ink sewn together by hand and floated without context.
Here again, Kim plays on the experience of sight and sensation as it exists across these now-intertwined ways of being. Ultramarine as a color has a history of preciousness, sacredness even. Before its synthetic version was introduced in the mid-1800’s, it was the most expensive of pigments—made from ground lapis lazuli and therefore often used to indicate significance, such as in the robes of queens or of the Virgin Mary. In the present day, one might argue that the color instead invokes the cool blue light spectrum emitted from the screens we now use to navigate and experience the world.
And yet, Kim’s paintings are resolutely tangible, somatic. Functioning consciously across this battle over embodiment, Kim does so without taking sides. She offers instead both the blue light we are now conditioned to seek, and evidence of the human hand as present and engaged in a process of visible making. Both are presented as valid, comforting even. The works bring us out of the embattled conscious space, and instead invite meditation on physical rhythmic movement and a sense of embodied sound in paint. That they are, truly, Kim’s “First Paintings”, makes the invitation feel that much more genuine.
Katie Herzog with Andrew Choate: Exegesis Eisegesis Encaustic
Exegesis Eisegesis Encaustic embodies a playful engagement with material and structural aspects of language, serving as a meeting point of production for two unique visual and textual artistic practices. Herzog and Choate choose signs they find across Los Angeles that are not iconic but are representative: both generic and evocative. Once the signs are chosen, Herzog and Choate then mirror and refract them in order to create partner signs with new language. Choate rewrites the existing signs using a variety of methods of refraction for each one depending on the physical and syntactical qualities of the words in combination.. Herzog then forms the compositions and creates the paintings using encaustic. “L Lu Sub: Coffee, Sandwich, Drinking Water” turns into "Elusive G: Ultimate Coffer, Go To The Well”, “Ethical Drugs” into “Mistaken Hugs” and “Family Dentistry” into “Thoroughbred Narcisstry”.
Encaustic painting, one of the world’s oldest art forms, is the technique of applying molten pigmented beeswax to a surface and fusing each layer. In Ancient Greece, encaustic painting was applied to architecture, warships, and sculptures around the Acropolis, and in Ancient Egypt was used to paint portraits on mummified bodies, while in the 20th century, artists such as Jasper Johns, Lynda Benglis, and Brice Marden brought the form back into popular Western awareness. Choate and Herzog connect the internal experience of a time/place/city with the external representations and perception of that place, prompted by the charged relationship between sign and signified that occurs in every act of naming.
Individually, Choate and Herzog have both long been focused on issues surrounding language and materiality. Herzog has often organized her practice around projects using specific vantage points to look at the interplay between embodiment, language, and the power at play in different knowledge economies. Choate’s work is formed through language that acts as material and object. In speaking of Exegesis Eisegesis Encaustic, Choate says, "The idea that words are outside of things is not only an error of perception, but also an error with political valence and ethical repercussions that misshape how the world is experienced. This collaboration requires that words be put inside of things, to see what new arrangements do to us."
Rodrigo Valenzuela: Sin Héroes
Valenzuela’s photography, video and installation work is rooted in the contradictory traditions of documentary and fiction, often involving narratives around immigration and the working class. As in previous series, the photographs of staged scenes in Sin Héroes are taken from a fixed vantage point within Valenzuela’s studio, using sculptural sets he has built and placed in front of large-scale negatives. In Sin Héroes, each image is taken in a single shot from a film camera, scanned into digital form, and then printed as a negative of the original image.
Valenzuela presents this body of work as confronting “the lack of heroic figures in contemporary culture, the idealization of fame and fortune by neoliberal society, and the tendency to memorialize big disasters, war and the famous, while leaving very little room to honor the casualties of these disasters and the sacrifice of the unknown person in our everyday life.” Valenzuela’s transformation of one large gallery wall into what feels like historically referenced architecture becomes an elevating act alongside the photographs; the performance of material into memory.
For the exhibition’s video piece, Maria TV (2014; funded by 4Culture and the Seattle Office of Arts & Culture), Valenzuela brought Spanish-speaking female immigrants together with an acting coach for a day of filmed theater, reconstructing monologues from Telemundo soap operas interwoven with personal histories. The video emphasizes how rarely working-class women are featured, or featured realistically, in the media.
Grace Ndiritu: A Quest For Meaning Vol. 7: Bright Young Things
For the seventh edition of her A Quest For Meaning series and her first solo exhibition in Los Angeles, Ndiritu pushes the design of her new installation by incorporating fully-painted gallery walls, as well as her customary painted squares, which she calls ‘Bright Young Things’. These design elements become a backdrop through which Ndiritu discuss two subtexts in the show, firstly 'painting as a medium of photography', by creating a fully immersive, painted environment in which to view the photographs; and secondly the contemporary relationship between Europe and Africa seen through use of rephotographed archival images from the Rif War between Spain and Morocco in the early 20th century, which reflects a historic Orientalist viewpoint, which is the foundation for the current problematic relationship of mass migration from both Arab and Sub-Saharan Africa to Europe and the tensions this movement causes on both sides of the Mediterranean.
Ndiritu’s A Quest For Meaning (AQFM) series is a universal narrative, a creation story she tells from the beginning of Time. Told through photography, it tells ‘stories’ between similarly disparate objects and events from the Big Bang until now, by conjuring up and making new connections between them. Abstract photography allows Ndiritu to explore the formalism of the still life genre in such a way that what appears in the microcosm of the photograph is a reflection of what occurs in the macrocosm of the universe. Closely connected to her interests in the moving image, performance and shamanism, the various themes in AQFM perpetually expand to create photographic constellations. Previous iterations of AQFM were exhibited at locations including Glasgow School of Art (2015), Paris Photo Los Angeles (2015), L’apartment 22, Rabat, Morocco (2014), MAC, Belfast (2014) and La Ira de Dios, Buenos Aires (2014).
Rebecca Ripple: Surface Tension
In this body of work, Ripple addresses the contemporary personal and political landscape as a space in which power has become diffuse, and alongside it anxiety has become both omnipresent and difficult to name or source. For Ripple, power and its projection are everywhere, fragmented as we drive down the streets of our (still) post-modern city. Territorialization, the nature of ownership, temporary/permanent mark making, the ever-present and constantly-signed surface, and the necessity of constant social performance and its corresponding sensation of isolation, are here paired with the anxiety of not being able to control, hold, or create meaning. As modes of viewing become faster and faster paced, we feel the sensation of constantly being questioned without adequate time to find the answer, the sensation that we cannot quite get a handle on something at the core of meaning in our daily experience. Surface Tension presents us with characters that reflect and act out this uncertainty; white steel gates stand in confrontational (yet permeable) formation as we enter the space, translucent plastics and aluminum are paired with human hair, mirrored surfaces undo and expand our reflections, and contemporary monsters made of plastic and metal rise up—simultaneously imposing and unraveled.
Grace Ndiritu and Nancy Popp at Zona Maco Mexico City
Bettina Hubby: The Sexual Bronze Show
Srijon Chowdhury at PULSE Miami