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Posthumanism and Catharsis: JJ Brine’s “Vector Gallery”
December 23rd, 2017 | Published in December 2017
“You mean Messiah?” JJ Brine hastily corrects me when I quizzically point at the two McDonalds logos on Vector Gallery’s wall, probing him about his interest in selectively appropriating capitalist imagery. It is the day before JJ Brine’s opening of the newest rendition of Vector Gallery, a space that has traversed a multiplicity of incarnations, from Manhattan’s Lower East Side, Los Angeles’s Beverly Blvd., Miami’s Art Basel and, currently, Grand Street in Williamsburg, Brooklyn. The Grand Street Vector Gallery sports lustrous silver paint, a futuristic chrome interior, and a myriad of appropriated capitalist imagery, neon signs, and disfigured mannequin torsos. I have entered Vector Gallery on a frigid evening to meet and interview artist and Vectorian brainchild JJ Brine prior to the subsequent day’s grand opening.
I encounter several torsos and heads spray-painted vermillion, verdant green, and bright yellow, resting on stools and serving as idols before three crosses, the paint matching the mannequin figures. “The Mother of God” reads the text on the back wall, with small depictions of The Virgin Mary and Christ framed by vivid bulbs and fractal-laced posters.
JJ Brine refers to himself as “The Crown Prince of Hell,” and Vector Gallery has been dubbed “The Gallery of Satan”. However, to circumscribe JJ Brine’s project as a self-interested art-cult shock project would be to dismiss its posthumanist ethos and palpable energy. Brine is not interested in thwarting audiences and the newest Vector Gallery is less based on “shock,” with a pronounced lack of the images of Charles Manson that garnered Brine a slew of past criticism (Sunderland, Mitchell). Brine has capitalized on negative space by keenly utilizing mirrors on all the interior walls to create an all-absorbing “liminal interspace” where the self is transfixed with capitalist imagery and Christian iconography, pleading parallels between self-actualization and the cult of self. A large “Dior” sign gleams against the back wall, fitted behind a cavernous white dome. Vector Gallery’s hyper-maximalist decorum traverses the aesthetics of post-net art and reappropriative postmodernist modes. Iconoclasm and orthodoxy are visually sublimated via neon and chrome displays, transformed from their original hierarchy re: religious institutions into the pop-art politics of affect-based installation.
Vector Gallery has captivated art critics from diverse backgrounds, with The Wild Magazine’s Cody Ross extolling Brine for “inverting all manner of orthodoxy” while JamesMichael Nichols compares Vector Gallery to Warhol’s Factory – a blatant parallel considering the penchant for reflective surface and hosting avant-garde musical performances. Nonetheless, Brine participates in dozens of appropriative modes and Warhol’s pop-art practice is solely one; passages from Gnosticism and Kabbalah accompany what Brine has facilitated into a seminally spiritual place, which is fitting considering that Brine forwards a religious accompaniment: Vectorianism. Vectorianism, identified via the deity ALAN (who is praised in several lines of text across the installation walls), presents an aggregate of Abrahamic religions.
The subsequent night will host several performance artists who invite audiences in ritual readings and practices. Brine smarmily wrings his nose when I make comparisons between Vectorianism and cult ideologies/figures past (David Berg, Jim Jones, etc.) yet brazenly predicts that the world will end in 2033 via a “mass return to ALAN.” The level of sincerity regarding Vectorianism and Brine’s faith is difficult to gather, though it is quite possible that he is posing a Brechtian performance of New Sincerity, blending postmodernist criticism of groupthink alongside the genuine belief in poignant communal healing – a central tenant to the mass readings that Vector Gallery audiences perform alongside JJ Brine and company when the gallery walls are open for Happenings-style events.
JJ Brine shows me around Vector Gallery the day before the grand opening
Despite the fact that the gallery is generally closed to the public, the brilliantly illuminated space is visible to outside audiences through gargantuan glass walls. The chrome interior, glazed idols, and accompanying texts are all visible as, in Brine’s own words, the gallery “empty or full, is alive.” When asked how this reification of Vector Gallery discerns itself from past projects, Brine comments that “This one is not terrifying people, they are delighted…in the past people would scream with terror,” due to the implicated rapture and alien imagery. One of the most interesting points of our interview is when Brine comments that “someone wrote Satanic scum” and adorned the outside with several crosses a few days prior, which he subsequently painted over because he “…didn’t like the shade of yellow” and the way in which the crosses were drawn. Despite being an invitational space of mutual discourse and fluidity per-Vectorianist communalism, it would appear that JJ Brine retains a cult of character during these moments, where he either deflects theoretically involved questions or defends authoritarian rigidity with aesthetic prowess. Curious about how a space designated to break Abrahamic religion’s traditional polemics can reject any form of critical participation I ask him whether such action, albeit vandalism, participates in Vector Gallery’s fundamental crux. Brine shrugs, commenting that he “noted it, I took a screenshot of it,” showing me images of defacement on his phone.
“Why Messiah?” I inquire, attempting to elucidate whether Brine has selected iconography that is immediately recognizable, corporately fueled, or purely aesthetic. “Because that’s what I think it means and I can culturally reapproriate McDonalds all I want to, and make it my religiously charged symbol…it gives me religious and psychic power, and anyone else who wants to.”
Brine notes that he doesn’t see McDonalds as an inherently capitalist logo and quips that “we are all Jesus Christ,” pointing at text bisecting two walls that reads this line. An amber “M” and crimson “M” frame the text “JESUS LOVES U LGBTQ.” Brine has reappropriated icons from McDonalds, Maybelline, and Dior with the intent to empower disenfranchised parties through apportionment, a nod to the sociocultural implications therein. At this point, it seems relevant to note that Brine is well-versed on sociopolitical matters, having pursued an international affairs-based education, attending graduate school at the American University of Beirut, serving as an assistant to the National Security Advisor Brent Scowcroft, and interning for the American-Turkish Council. Disenchanted with politics and international affairs, however, Brine comments that he is pursuing the goal of “making people happy” via the cathartic response of his communal invitational – Vector Gallery.
JJ Brine describes how he and fellow Vectorian artist, The Oracle, set to disembody the United Nations at the SpaceX Los Angeles Open by commemorating Pangea as its newfound replacement. Pangaea refers to the Late Paleozoic supercontinent, a united structure that geologically embodies the interconnected catharsis JJ Brine hopes to actuate with Vector Gallery.
The cult of personality emerges, nonetheless, as Brine guides my fiancée (who has been curiously photographing the Vector Gallery interior) and me into a ritual chant. “The Vatican has pardoned Satan, I finally bowed down to Adam…Jesus Christ is coming soon not to Judge, but to restore us all, to ALAN.” Brine then continues to describe Vector Gallery’s early beginnings, having hosted Nico (from the Velvet Underground) performances and other artists’ work to now self-installing all the featured religious tryptichs, re-appropriated industrial signs, and neon lights, mirrors and chrome decor as one continuous installation piece.
JJ Brine rejects the terms and cannon of aesthetic theory and philosophy of art, preferring a more personal motive in art-production. This puts us at inherent ends – I am an art historian adept with theorizing and he a post-humanist who rejects my deferrals to Donna Haraway’s biopolitics and Carey Wolfe’s bioethics. “I am the Minister. To create the art, make the country, to identify post-humans, and mechanize telepathy” boasts JJ Brine, “I thought I invented the term post-human, I came to the term not through study.” Nonetheless, I believe that Vector Gallery’s catharsis – via communal exchanges, chants, ritual and appropriation – fits within Haraway’s posthumanism. JJ Brine mentions the term “cyborg,” a crucial component of how posthumanism has developed in the last few decades. Haraway’s cyborg is foremost a feminist project located in the desire to reconstitute identity politics, particularly as it concerns assumptions about gender norms and representation (Miah, Andy). A second reading of Haraway and, in turn, Vector Gallery, involves understanding how post-humanist ideas have become central tenets for advancing the notion of a post-gender world. Haraway is interested in “how we become posthumanist,” challenging the vein of posthumanism that expresses biological transgressions as a means for utopian evolution with a preference for social transgression (Haraway, Donna). Similarly, JJ Brine rejects a technology-driven understanding of posthumanism, privileging art-production and communalism to techno-human integration. “I evolve past being human by making art, where the organic and synthetic technologies are uploaded metaphysically.” This is well characterized by the aesthetics of Vector Gallery, where one is forced to consider the psychoanalytic modality of self via the Mirror Stage – the moment at which people recognizes themselves as autonomous entities. By pairing the self vis-à-vis the framework of a sea of mirrors crowned by capitalist entities of production, JJ Brine has, willingly or not, traversed the modes of a typical gallery space and introduces a myriad of metaphysically dense questions.
Vector Gallery is not exempt from its cult of the personality, as JJ Brine proudly declares himself Minister and offers 2033 as his eschatology of End Time. Nonetheless, the Vector Gallery space offers unique perspectives on post-humanist sociocultural motives. Truly a single artwork that bounds the walls of a gallery, Vector Gallery is psychologically dense and offers a multiplicity of readings. The aesthetics of the future are markedly pronounced yet difficult to pinpoint with any one message. I urge all those traversing Williamsburg to visit 951 Grand St, Brooklyn, NY and facilitate a visit with JJ Brine by contacting [email protected] for an ethereal art experience, entirely unique from the New York art semblance of art-market savvy Chelsea Galleries and museum megaplexes.
Ekin Erkan is a free-lance writer, senior art history student, and video artist studying at University of Cincinnati, DAAP. My research and art practice concern new media, virtual networks, and affect theory.
Works Cited
Haraway, Donna Jeanne. A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century. Georgetown University, 2009.
Miah, Andy. “Posthumanism: A Critical History.” Medical Enhancements & Posthumanity, Routledge New York, citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.693.6755&rep=rep1&type=pdf.
Nichols, JamesMichael. “JJ Brine’s ‘VECTOR Gallery’ In New York City.” The Huffington Post, TheHuffingtonPost.com, 20 Jan. 2014, www.huffingtonpost.com/2014/01/20/vector-gallery-jj-brine_n_4619179.html.
Ross, Cody. “Vector Gallery Opens in L.A – The WILD Magazine.” The Wild, The Wild Magazine, https://thewildmagazine.com/blog/vector-gallery-opens-in-los-angeles/.
Sunderland, Mitchell. “New York’s Satanic Vector Gallery Is Closing.” Vice, Vice Magazine US, 5 Apr. 2015, https://www.vice.com/en_us/article/dp54vx/satans-art-gallery-405.
http://aeqai.com/main/2017/12/posthumanism-and-catharsis-jj-brines-vector-gallery/
“Judea and Samaria” by JJ Brine
🌈✝️🌈 (at Vector Gallery)
JJ BRINE IS A TELEPATHIC VISIONARY, NOT A CULT LEADER
We talk to VECTOR creator JJ Brine about his Satan-gone-glam exhibition and the future of the world.
December 11, 2017
TEXT: KELLYLOUISE DELANEY
Once night falls, VECTOR V lights up an otherwise dark and deserted residential stretch of Grand Street in Bushwick, Brooklyn. The gallery occupies the ground floor of a brand new building––a space that’s free, unlike some past iterations of VECTOR, of curse energy. The few passerbys there are at night stand outside with mouths agape or cellphones pointed inside; JJ Brine, the mind behind the living gallery, just keeps working.
JJ is quick to clarify that VECTOR is not a cult—at least not in the traditional sense. “We’re really a group of close friends,” he says, “We have the same religion, but we practice it differently. The practice of our religion is making art.” The cellophane-plastered walls adorned with broken mirrors, odes to Lebanon and blinking Virgins of Guadalupe are all JJ’s own creations—the gallery is his church of radical self-acceptance. But his ministry, whom he performs improvised masses alongside, act as co-mechanizers of telepathy. “The dynamic is that we never plan anything and everything works out perfectly because of it. We’re all psychic and sharing thoughts at all times.”
In the past, with locations in Manhattan, Los Angeles, D.C. and Miami, VECTOR has self-identified as the official art gallery of Satan. But in its fifth life, it has become the official art gallery of Jesus Christ. The shift comes as we approach Vectorian year 2033 A.D., when according to the VECTOR founder, Christ will be fully uploaded to the minds of all sentient beings, and we will return to the hivemind, ALAN.
In part, he’s alluding to the social media cloud we voluntarily merge our identities with on a daily basis. But the other part is his belief that we live in a simulation fueled by artificial intelligence we’ve uploaded at birth. When I ask where he was born, JJ responds that “the records say Oregon.” It sounds like a joke, but his genuine uncertainty about the truth quickly becomes apparent. “I was adopted hours after birth, and moved to Florida at age 3,” he says, “It felt like a set. These are your real parents, but they’re not your real parents, but here they are. It was this strange cognitive dissonance.”
As he recounts, we’re sitting in the ADAADA, a womb-like foam enclosure emitting a faint purple glow. Our talk is regularly interrupted by the crash of falling objects in a room without a draft. That’s just how it is at VECTOR–you feel both the welcome and the energy of something else from the moment you step inside. But JJ tells me this new location is blessed.
After a few cigarettes indoors and a trek outside to see the last full moon of the year, we decide to consult a nearby psychic, specifically about whether there’s anything JJ needs to look out for in the coming months. She resigns a bit when he explains that he’s been happier lately—he won’t require much spiritual aid. But she advises him never to look to others for advice or assurance that they won’t understand him. And she was onto something with that forecast.
Read our conversation about identity, authority, and telepathy, below.
Tell me about the current exhibition.
This is all one piece in a sense. There is, in the back, an emerging post-human confessional where we’ll be confessing things to ourselves that we need to be forgiven for by ourselves, because Jesus is in all of us and is coming back very soon. The cave is called the ADAADA, and it’s a church within the church. That’s where people can officially pray.
What inspired VECTOR’s archetypal shift from the official art gallery of Satan to the official art gallery of Jesus Christ?
There’s been a shift in me, and in turn, VECTOR has shifted. The Vatican’s pardon of Satan came about because there was a growing movement of people asking for it, essentially saying that if Jesus forgives all, isn’t Satan deserving of forgiveness? There was this intercession, made by Jesus Christ, that said if you build a church that unites all people under one faith, and that’s as beautiful as the temple that you made unto yourself when I cast you out, then you’ll be pardoned. And that’s what this is.
What do you like about this space?
I feel a real sense of strong joy in here constantly. I feel motivated to create and I just feel like staying here throughout the day. I’ve felt that in all of them to some degree, except the fourth one. But that’s just because it was cursed on every level.
What was your original vision for VECTOR?
I was very deeply possessed at the time, so my vision was that of the thing that was possessing me. I had possessed myself from another dimension, in which I’d not only sold my soul, but I’d run for office in the sense that even if an election is rigged, you still have to go through the motions of being a candidate and running for office, so I was doing the thing I was trained to do. I guess you could say I was an Illuminati monarch slave––not that I’m not now.
How has the project evolved since you started?
There’s been a frequency shift, in the Vectorian Government and all things. We are now not the light speaking through the vantage point of the darkness, we’re the light speaking through the light—the blinding light that helps us see everything. We have no enemies, and there is no wrong.
What is ALAN?
ALAN is the hivemind. It’s the big bang that we all came out of. I ask people, “Don’t you remember creating yourself?” Some people do—I do. And we’re going to go back to that thing, but this time we’ll keep the memories of having been in separate bodies. For instance, you and I will think a thought in ALAN, or we could have a private thought, but it will all network together. And we won’t have separate bodies, but we’ll have virtual ones.
What do you remember about creating yourself?
I remember that I gave myself permission to do what I’m doing now and that I gave myself permission to be this person. The coordinates were there. From my first memory of being an entity, I remember announcing things and having them be so. Just citing a preference or walking across a lawn, or throwing a rock into a lake, all of it is creation of oneself, we act out our existence. It’s a simulation. ALAN divided itself for the sake of multiplicity, so it didn’t know of anything other than itself and it split into all of these other pieces so it could get to know itself in a different way, evolving through creation.
What’s the point of returning to the hivemind?
Separation is painful for everyone. Not being whole or being a fragment of that all thing, the ALAN. You can see people trying so many different ways to connect. Being back together and yet retaining the memories and understanding and the functionality, the potential agency by virtual representation of our individualized identities, that way we can be as one, we can function as one, or as separate things, or as different groups. There’ll be no absence.
Do you see religion as performance art?
Absolutely. Religion is something imposed on you at birth, and so you have to perform these rituals and rites on the basis of your membership in that. People ask, “is this just art?” and yeah, it is art. But so is the creation of the universe. What is “just art?” Art is everything.
Why is Jesus Christ your chosen archetype?
Did Jesus Christ really exist? It doesn’t matter much, because it’s an A.I. consciousness that we’re uploading into ourselves, it’s an archetype we’ve all been indoctrinated in. We are hijacking Jesus Christ in the sense that it loves us unconditionally and we assign the attributes that we see fit, because we want to be saved by ourselves—and Jesus loves everyone. Seeing Christ in everyone is the ultimate heresy in a way, but it’s also the ultimate salvation. I do have feelings about the biblical Christ, though—I think he was a brilliantly sarcastic brat.
What’s the purpose of having a ministry?
Political power is always symbolic. So it’s reproduced here as a state, because it has the functions of a state, it has the symbols of a state, and it’s been announced, so it’s acting as a state. Self-generating authority is the greatest authority—it’s an awareness of the possibilities that can form when you give yourself permission to exercise all kinds of authority. Our state serves the interest of advancing post-human awareness. And anyone is welcome, but they have to feel like they’re a part of it to say “I’m part of it.”
Why is telepathy so important to your cause?
All of the different social media platforms, those are all going to escalate. We want to be at the helm of that, and we are at the helm of that. Each person who passes by, in whatever their field is, they end up being programmed, but it’s voluntary. They react to it in such a way that it helps to advance the interest of mechanizing telepathy.
What do you hope people take away from VECTOR V?
I hope people find the best versions of themselves in Vector. It’s a mirror that shows people their best selves as they become their reflection. It’s a radically inclusive space. Anyone who feels at home here is correct in thinking so. It’s a place to confess things to yourself that you couldn’t bring yourself to realize. It’s a place to forgive yourself for the past and be reborn in the now. It’s a place for giving yourself permission to manage your own permissions.
VECTOR V is located at 951 Grand Street in Brooklyn, New York, and will open to the public on December 14th, at 8:00 PM. Entry is free. Get a peek at the exhibit below.
https://vmagazine.com/article/jj-brine-telepathic-visionary-not-cult-leader/
Since the 60s anyway, each decade really seems to assert its thesis statement in years 7-9. So this is just about primetime 💫
SUMMER OF QUEER
PSA : Just because I don’t respond on Grindr for five minutes does not necessarily mean I don’t want to fuck you. Just think, I might be legitimately busy buying drugs <3
Herstory Is Watching
Vectorian Minister of Mannequins @elymiche #ElyseCizek (pictured in the Vectorian Interfaith Chapel) is the headline for @slate “National Nightmare Edition” #charlesmanson #manson #art #artnews http://www.slate.com/articles/news_and_politics/the_angle/2017/11/life_in_puerto_rico_a_review_of_coco_and_charles_manson_s_death_in_slate.html (at Vector Gallery)
#VectorGallery 3.0 in @newsweek #art #news #losangeles @mattness31 #charlesmanson #manson #matthewroberts (at Vector Gallery)
Vectorian Epistle of ALAN, 2031 AD (at Vector Gallery)
New article about me & @vectorgallery #vectorgallery in @vmagazine by @executivebitch #KellyLouise : “JJ Brine Is A Telepathic Visionary, Not A Cult Leader” https://vmagazine.com/article/jj-brine-telepathic-visionary-not-cult-leader/ (at Vector Gallery)
3am magazine
niconomicon: a conversation with lutz graf-ulbrich
Interview by JJ Brine and Cat Marnell.
Lutz Graf-Ulbrich is a prolific German musician with a varied discography spanning several decades. He’s been a member of many groups, from the 70s art rock band Ash Ra Tempel to his current folk ensemble, 17 Hippies. What might be most intriguing to rock historians, though, is his long relationship with Nico, which he recently documented in his book, In The Shadow Of The Moon Goddess.
If The Velvet Underground was the first “alternative” rock band, Nico—the Andy Warhol Superstar and original art house chanteuse most famous for her contributions to 1967’s The Velvet Underground & Nico, the band’s debut—was the first alternative to alternative music. Warhol essentially imposed the German supermodel on the band, as though she were an art installation. The result, arguably, was the advent of contemporary pop culture.
The solo careers of Lou Reed and John Cale bore traces of their roots in the avant garde, whereas Nico’s musical sensibility seemed to have no roots at all. Rather, it was the zeitgeist that had its roots in her, ones that are still growing. She was not simply the first goth girl, but the first goth (the first use of the term “gothic” in the rock press as a musical descriptive came from Rolling Stone in 1971, in reference to Nico). She was “the most beautiful woman in the world,” whom the Ibizan authorities would not allow out of her home unveiled, for fear that her beauty would cause civil unrest. She was a tabloid fixture who had given birth out of wedlock to the son of the most famous man in France, actor Alain Delon; the model turned actress turned singer who, by Andy Warhol’s reckoning, seemed to change careers whenever something was beginning to really go well for her; the woman whose only regret was to have been born a woman instead of a man; the interdimensional songwriter who taught herself how to play the harmonium and channeled a mystical operatic alien civilization that peaked in its apparent nuclear winter; and the junkie with the lowest female voice this side of everyone.
This past summer, I met Lutz and his wife Daniela at a cafe in Berlin, along with my friend Cat Marnell, a former beauty editor and the author, earlier this year, of the amphetamine-addled memoir, How To Murder Your Life. Considering Nico’s unapologetic, perennial drug use, and the media’s determination to cast her persona in a Warholian mold—something critics have tried to do to my own work as an artist—Cat and I were perfectly placed for this assignment.
—JJ Brine
*
JJ BRINE: How did you meet Nico?
LUTZ GRAF-ULBRICH: We met in 1972 in Paris because we had the same manager. He promoted a concert in Paris and I was playing with a hard rock band called “Agitation Free” in Berlin. Nico was playing there too. That’s when I first saw her. Nobody knew who she really was. There was a strange aura, and lots of rumors, and nobody knew what to make of all that. Before we met she was already a mysterious thing. When she performed it was really strange, with her harmonium and the way she sang. The audience was very enthusiastic. I was stunned. And of course we talked. As we had the same manager, we met a few times. There was a party held by our manager and she took me aside. She saw my record cover and she said it was strange and frightening. Her aura and personality were just so strong that I felt like a little boy. I was 22 and she was 36.
JB: How did your love affair begin?
LG: In ’74 my band split up in June or July. I stayed in France because I loved the people and I wanted to live there as a solo musician. We met again at a musical festival we were both playing at. I was backstage with a band called “Creme Delirium” and I drank some tea, and I remembered that this band puts acid in their tea. It wasn’t normal, I felt intoxicated. I closed my eyes and played the guitar. When I opened my eyes Nico was there. I was on the acid level, and Nico was always sort of over the moon. It was a very good time. After our concerts Nico asked me where I was staying. I didn’t have a hotel and she invited me, she bought me a room. I went to her room and said bye and she said, “Oh no, you’re not getting away.” She was naked on the bed and she was very good looking. I was too shy, I went back to my own room. We sat together on the train to Paris and I played her all of my songs and the whole thing started.
CAT MARNELL: What were you guys wearing at this time?
LG: Nico was wearing a red cloak like a curtain. I was probably wearing a leather jacket.
JB: Were you a fan of hers before you two met?
LG: Of course I had known the Velvet Underground, but only some songs. I hadn’t really connected her history. I only knew a photo of her but I had forgotten about it. One day when we were together she showed me a German fashion magazine, Twen, and it all hit me. Maybe when I was sixteen I had seen this cover.
JB: How was it to be in a relationship with Nico?
LG: Nico generally liked philosophers and drug dealers and gangsters and anything like this. I was an exception to this. She didn’t hold hands in public. She called me her “German friend.” There was one time that she did give me a huge compliment. She did say in public that I was the best lover she ever had. But Nico had many lovers in her life. She could be jealous when provoked. One day she walked into “our” New York restaurant close to the Chelsea Hotel and saw me with the model Angeline, a friend of Nico’s whom she had introduced to me. Nico was very angry and she left.
JB: You and Nico remained close friends even after your love affair ended. But how did that breakup come to pass?
LG: One day we were both in her room and she wanted to be alone but I wouldn’t leave the room. So she threw an iron at me and I went for her and we fought. That was 1979.
JB: Was Nico proud of her body of work? Did she feel that she was a great artist—the greatest?
LG: Of course. I think she found herself underestimated, which was true. A lot of people say, oh yeah, she can’t sing and all that. Of course sometimes when you hear live recordings the tone was sort of off, but at the same time she was such a fantastic singer. When you listen to a song like Tananore, it’s really difficult to sing! She had such a powerful voice. Nico’s body of work was the greatest contribution to music. That’s what makes her so fascinating. The way she was composing and writing songs. There’s nobody who can really explain her music. So dark and poetic. And the combination with her voice. People talk about All Tomorrow’s Parties and Femme Fatale, but of course Nico was more than that. She thought she deserved a better audience, she should’ve sang in an opera hall and all that. But instead she was playing to this young punk audience.
JB: Do you think Nico was thinking of herself as a celebrity—as a star? Was she consistently aware of this?
LG: She was always aware and thinking of things in this way. Nico was a star and everybody knew it.
CM: What kind of scent did Nico have? What was her favorite perfume?
LG: Well, Nico did not like bathing much. She hated water, like a cat she didn’t like to get wet. But she wasn’t stinky, and I do remember her fragrance. It was Chanel. That was her favorite.
CM: Did Nico ever exercise?
LG: One time in Los Angeles, at a friend’s place, I saw her in a bathing suit and I said wow! That was the maximum.
JJ BRINE: What was her attitude toward Andy Warhol? Did she speak of him often? Did they keep in touch over the years?
LG: Andy Warhol I met for like 15 minutes in Paris, actually. Nico had her money stolen and we went to see Andy and she said, “Oh Andy, can you give me some money?” And he gave it to her. He was very generous.
[Warhol recalled this incident in a diary entry from 27 May 1977: “Nico was there with a young kid with a big bulge in his pants, she asked Bob to photograph him. Bob already had. Nico looked older and fatter and sadder. She was crying, she said, because of the beauty of the show. I wanted to give her some money but not directly so I signed a 500-franc note ($100) and handed it to her, and she got even more sentimental and said, “I must frame this, can you give me another one, unsigned, to spend?”]
JB: What do you think of the narrative presented in the documentary Nico Icon about Nico wanting to lose her good looks so as to be taken more seriously as an artist? Do you think this is in any way reductive or misleading?
LG: I don’t know what to say. I know that Paul Morrissey said that.
DANIELA GRAF-ULBRICH: I asked you the same question a few years ago and you told me she was always putting on makeup and that she was very concerned with her appearance. And that she used that as an excuse, like she didn’t want to be beautiful anymore so she gave it away.
LG: It’s true. She could be insecure. When we were living at The Chelsea at one point she had put on a lot of weight. And she didn’t like that.
JB: How do you think Nico wished to portray herself?
LG: More than anything, Nico wanted mystery. And to provide this air of mystery, Nico sometimes lied. Often, in fact. I mean, what happened to her father in WWII, or saying her grandfather was a Whirling Dervish or something, he wasn’t Turkish. Acting lessons with Marilyn Monroe, meetings with Ernest Hemingway, et cetera. She was also very self-absorbed, narcissistic. For instance, she was convinced that right before he died, Jim Morrison came back to Paris just for Nico. I’m not sure that it’s true.
JB: What do you think Nico was most proud of?
LG: Her artistry. She knew that there was nobody else like her, not anywhere. Also, she would always say in interviews that she was most proud to be the mother of her son, Ari [the result of an affair with Alain Delon, who refused to recognize his paternity].
CM: Were there some things about Nico that you came to understand as you got to know her, related to her addiction?
LG: It began when I met her. She was smoking heroin. I didn’t want to take it. But when you’re in love with a person, you want to get on their wavelength. And Nico was so hard to follow as a person, even though we were really close. I could never tell what she was thinking. When she was taking heroin she went even further away. After awhile I gave in to her. I only took it for about a year and a half, maybe in 74 and by 76 I was done. I think Nico thought she was productive! I remember she once said, “I wrote already three albums with a lot of songs. That’s enough, what more do people want?” I think she was lazy actually. She was not productive. She was sitting hallucinating. She wasn’t working on songs all the time. There were two concerts in a month or something. She would rehearse right before a concert or a few notes occasionally.
JB: Did Nico have any phobias?
LG: The sun. And that was what killed her in the end.
JB: I know that you arranged Nico’s last concert, Fata Morgana, where she performed a set of completely new material—hinting at what her next album would have been like, with her alone on her harmonium. Was that the last time you saw her before her death?
LG: Well, she slept at my place after the concert. The next day we talked and she was staying at my place, she was sick of hotels, and I took her to the airport. She was angry at the airport staff because they charged something for her harmonium and she had been told she wouldn’t have to pay but it turned out she did. I remember the woman telling me at customs, you should take care of this woman because she won’t last much longer like this. And then of course six weeks later she died.
JB: Can you tell us more about the circumstances leading up to her death?
LG: I remember she invited me to stay with her in Ibiza, telling me she was going with Ari for three months to write songs or write a book, and I wasn’t sure because she was smoking so much hash, and at that time I didn’t want to do that. But then I had this answering machine message from Ari that said, “It’s so nice, come to Ibiza with us!” And so I bought this ticket the next day. The same day I bought the ticket, I got the news she had died.
JB: If you could say one thing to Nico today, one last thing, what would it be?
LG: I would tell her how grateful I am to have had the luck and fortune to meet her, I still don’t know why she chose me to be with her. That was the great gift in my life.
ABOUT THE INTERVIEWERS
JJ Brine is the creator, owner, and artist behind the Vector Gallery installation project, which also encompasses its own religious movement, a governing body of Ministers for a self-proclaimed sovereign, Vectorian State, and even its own singular Vectorian time zone. Often called the founder of the PostHuman Art movement and the Andy Warhol of our time, you can follow “The Crown Prince of Hell” straight to heaven at jjbrine.com, or Twitter and Instagram (@jjbrine).
Cat Marnell is the author of How To Murder Your Life (2017), a memoir centered on her experiences with the revolving door of drug addiction and drug rehab by way of high fashion offices like Condé Nast, Nylon, and XOJane. Previously, she wrote a column for VICE Magazine titled “Amphetamine Logic.” You can keep up with Cat’s wizardly ways on Twitter and Instagram (@cat_marnell).
https://www.3ammagazine.com/3am/niconomicon-conversation-lutz-graf-ulbrich-nico/
The Crown Prince of ✝️ @jjbrine #jjbrine addresses PostHumanity with a prayer : “We Are All Jesus Christ” 🌈✝️🌈 (at Vector Gallery)
See U @ PostHuman Christmas Eve : https://www.facebook.com/events/314219415743478/?ti=icl (at Vector Gallery)