Jamian Juliano-Villani, Penny’s Change, 2015

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Jamian Juliano-Villani, Penny’s Change, 2015,

What makes a painter paint? In her Bedford-Stuyvesant studio, artist Jamian Juliano-Villani uses a digital projector to create surreal paintings and discusses the graphic source material that inspires her. Juliano-Villani’s Brooklyn studio is crowded with a wildly varied collection of books ranging from 70s-era fashion, to commercial illustration, to Scientific American-style photography, to obscure European comic art. This vast image bank—which the artist began collecting in high school—generates the building blocks for her mashup creative process. “When I’m working I’ll have thirty images in a month or two months that I’ll keep on coming back to, and I’ll try and make those work with what I’m doing, but they’ll never look like they’re supposed to be together,” says Juliano-Villani. “That’s when the painting can change from an image-based narrative to something else.”

Working quickly and intuitively with the projector, Juliano-Villani toggles through a series of potential images on her laptop as a way to discover solutions for content and composition. Long attracted to cartoons, the artist borrows from illustration as a way to deflate painting’s historical pretensions and to speak in a more direct language; and yet, despite her use of vernacular imagery, what her works ultimately communicate might only be personally understood. “Painting is the thing that validates me and the thing that makes me feel good. I care about it, and they care about me. That’s why I put the things that I collect and really, really love in my paintings,” says Juliano-Villani. “They’re helping me figure out the things that I can’t communicate to myself yet.”

Her trippy acrylic paintings combine cartoonish imagery from far-flung sources, some of them actual cartoons from artists like Chuck Jones. She calls her use of other artists’ work “simultaneous exploitation and homage.”
Juliano-Villani explained her thinking in a Facebook comment: “It’s important to realize that all visual culture is fair game for artistic content, ‘appropriation’ isn’t a ‘kind’ of work, it’s almost all art. When making a painting or a print or a sculpture, it’s nearly impossible to make something without thinking of something else. A good reminder that when dealing with images 1) once an image is used, it isn’t dead. it can be recontextualized, redistributed, reimagined. 2) It should have several lives and exist in different scenarios.”

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Artist: Isabelle Cornaro, Art Historian Specialised

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Isabelle Cornaro, Paysage avec poussin et témoins oculaires (version II), 2009 and The Whole World is Watching, 2012

The work of Isabelle Cornaro evinces an interest in the way our perspectives are historically and culturally determined. Due to her training as an art historian specialised in 16th- and 17th-century Western art, her visual language is strongly associated with the forms and compositions of the past, ranging from Baroque and Classicism to Modernist abstraction. In her installations, casts and films, Cornaro plays with the possible meanings of everyday implements and artistic objects by placing them in a new context. Oriental rugs, Chinese porcelain, inherited jewellery; miniature landscapes, tautological objects and 16mm film.

Every now and then a single art work becomes associated with an artist in one’s mind and sticks there, obstinately refusing to cede its advantage no matter how sincerely one appreciates that artist’s entire output. Until recently, this has been the case, for me, with Isabelle Cornaro’s installation Paysage avec Poussin et témoins oculaires (version 1) (Landscape with Poussin and Eyewitnesses [version 1], 2008–9), which I first discovered in her 2008 exhibition at La Ferme du Buisson art centre in the Paris suburbs. Loosely based on a painting by Nicolas Poussin, this ‘landscape’ comprises a set of plywood pedestals of varying dimensions and tightly rolled, hung and unfurled oriental carpets, arranged according to rules of perspective and favouring a single point of view. Wandering into the three-dimensional interpretation of its two-dimensional art-historical ancestor, I discovered that the pedestals are topped with large cloisonné-patterned urns, smaller decorative items Cornaro calls ‘tautological objects’ because their forms mimic their functions (such as a duck egg-cup in the shape of a duck), as well as devices for measuring space and for aiding vision. In keeping with the perspectival organization, the size of these objects diminishes depending on their placement in the foreground, middle-distance or background. Cornaro’s accumulation of junk into the language of decoration, in a material that renders it sumptuous, suggests her faith in the innate, extraordinary power of things to endure and withstand the vagaries of how we look and see.

Cornaro uses scanning, photography and plaster casting as her methods of production. Through meticulous arrangements, she investigates the properties of objects and the historicity they can point to or steer away from. Homonyms (II) (2012), for example, are coloured plaster casts taken from soft materials such as laces, quilts and carpets. The misplaced use of colour and materiality of their new form alters their original identity and disrupts how these transformed objects are perceived. In the film, Money filmed from the side and a three-quarter view (2010), Cornraro portrays actual coins and Euro notes being transformed into abstract forms through the cinematic use of light and colour. The preoccupation with spatiality and light in the film brings currency’s aesthetic into the composition, stripping the importance of its monetary value. Cornaro creates differing landscapes in her work, welcoming new reflections on the ideology of object and space.

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Osama, 2003 by Siddiq Barmak

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Osama (Persian: اسامه‎‎) is a 2003 drama film made in Afghanistan by Siddiq Barmak. The film follows a pre-teen girl living in Afghanistan under the Taliban regime who disguises herself as a boy, Osama, to support her family. It was the first film to be shot entirely in Afghanistan since 1996, when the Taliban régime banned the creation of all films. The film is an international co-production between companies in Afghanistan, the Netherlands, Japan, Ireland, and Iran.
In the film, the Taliban are ruling Afghanistan. Their regime is especially repressive for women, who, among other things, are not allowed to work. This situation becomes difficult for one family consisting solely of three women, representing three successive generations: a young girl, her mother, and her grandmother. With the mother’s husband and uncle dead, having been killed in battle during the Soviet invasion and their civil wars, there are no men left to support the family. The mother had been working as a nurse in a hospital, but the Taliban cut off funding to the hospital, leaving it completely dysfunctional with no medicines and very little equipment. One foreign woman working as a nurse in the hospital is arrested by the Taliban. The mother does some nursing outside the hospital and receives payment from the caretaker of a patient, but after the patient dies the mother cannot find any more work.

The mother and grandmother then make what they feel is the only decision they can to survive: they will have their preteen daughter disguise herself as a boy so that she can get a job to support the family. Osama’s grandmother tells a story to Osama about a boy who changed to a girl when he went under a rainbow, in order to help persuade her to accept the plan. The daughter, feeling powerless, agrees despite being afraid that the Taliban will kill her if they discover her masquerade. Partly as a symbolic measure, the daughter plants a lock of her now cut hair in a flowerpot. The only people outside the family who know of the ruse are the milk vendor who employs the daughter – he who was a friend of her deceased father – and a local boy named Espandi, who recognizes her despite her outward change in appearance. Espandi is the one who renames her Osama. The masquerade becomes more difficult when the Taliban recruit all the local boys for school, which includes military training. At the training school, they are taught how to fight and conduct ablutions, and an ablution is taught to boys that should be done when they experience nocturnal emission or come in contact with their wife when they grow older. Osama attempts to avoid joining the ablution session, and the master grows suspicious of Osama’s gender. Osama realizes it can only be so long before she is found out. Several of the boys begin to pick on her, and although Espandi is at first able to protect her, her secret is eventually discovered when she menstruates.

Osama is arrested and put on trial, along with a Western journalist, and the foreign woman who was arrested in the hospital. The journalist and the nurse are both condemned and put to death, but, as Osama is destitute and helpless, her life is spared; she is instead given in marriage to a much older man. Osama’s new husband already has three wives, all of whom hate him and say he has destroyed their lives. They take pity on Osama, but are powerless to help her. The husband shows Osama the padlocks he uses on his wives’ rooms, reserving the largest for Osama. The film ends with the new husband conducting an ablution in an outdoor bath, which the boys were earlier taught to conduct after coming in contact with their wives.

http://www.imdb.com/title/tt0368913/

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Kate Cooper, Hypercapitalism and the Digital Body

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Kate Cooper, Rigged 2015. Digital prints, looped HD video with sound, 6:22 min

Kate Cooper’s exhibition at the KW Institute for Contemporary Art in Berlin looks at the agency of the computer generated female within the glossy aesthetics of consumer capitalism.

The work of British artist Kate Cooper inspires immediate physical and aesthetic attraction. A hybrid of consumer associations, ranging from the glossy iconography of the TV commercial and the sterility of video game graphics to the luminosity of the department store poster and the smell of freshly opened cosmetics, create a subconscious lure. Her use of CGI technology in her artistic practice surpasses a simple study of digital textures to occupy a full-fleshed, hyperreal space, usually reserved to corporate giants in advertising or entertainment.
“In the past I’ve made works where I’ve shot things with real life models, followed by a heavy amount of post-production and CGI, but this time all images are entirely constructed. I’m interested in what that entails, the labor involved and the position of those images and what they mean in terms of representation.”

Through her choice of medium and installation, Cooper employs what she calls ‘the language of hypercapitalism.’ She presents her work as billboard-size prints on light boxes similar to those found in the beauty section of any department store. Rather than simply mocking or subverting, her usage of this polished aesthetic appears more as an occupation or redirection of capitalist mannerisms. “It’s very interesting just getting your hands dirty in finding your own agency within this glossy language, to be able to produce it yourself. When working with this technology, I always feel there’s a kind of hacking element to it.”

Cooper’s work expresses an ultimate devotion to and faith in the digitally constructed body. There is a subtle but crucial shift in the discussion on agency and labor within a digital space – surpassing representation, these bodies are now only representative of themselves.

The fetishization of the CG model’s body alludes to the power of the post-representational female subject; the model has her own body with full potential action rather than being merely a representation of a body. She is a she, not an it. “For me, images are no longer representational in themselves,” Cooper adds, “they perform another function, and I’m interested in exploring the possibilities of what that agency could be, what that could produce. It’s very exciting.” By creating models (rather than images) Cooper insists that agency is central and becomes the politicized premise of the work itself.

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Resort 2016: Louis Vuitton by Nicolas Ghesquière

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Louis Vuitton by Nicolas Ghesquière, Resort 2016, 2015

The Resort season has turned into a mini architecture tour. Karl Lagerfeld set up Chanel operations at Zaha Hadid’s Dongdaemun Design Plaza in Seoul on Monday. Raf Simons will show Dior at Pierre Cardin’s south of France home next week. And today Louis Vuitton had over 800 rooms booked in Palm Springs, California, for the celebrities, international journalists, and clients that assembled here to witness Nicolas Ghesquière’s latest LV collection at the Bob Hope estate. The designer first laid eyes on the Bob Hope house 15 years ago on his earliest trip to this desert city; it made a lasting impression. Driving up to the place this evening, it was easy to understand why. The John Lautner-designed house (which is for sale, by the way, with an asking price of $25 million) is perched on one of Palm Springs’ central peaks. The views of the valley below are breathtaking, but the house itself is a scene-stealer, a hulking 23,000-square-foot marvel that, depending on the vantage point, looks like a grounded spaceship or a volcano but is decorated on the inside in what Ghesquière described as a sweet ’50s style. “The paradox of the brutalism of the architecture and the refinement of the interior was quite inspiring to me,” he said. “I love the idea of sweet and hard at the same time.”

That idea played out in the clothes. But first, a word about the setup, which was choreographed down to the minute. As the 500-odd guests milled around on the lawn, the gong that rings at the Fondation Louis Vuitton could be heard, establishing a connection between Paris and Palm Springs. A drone hovered overhead, capturing footage for the live-stream. And the 6:15-on-the-dot start time capitalized on the magic hour light before the sun dipped below the mountains behind the house. Plywood and Plexiglas stools were arrayed on the terrace below the swooping copper roof, and as the models began their exits, they could be seen walking across the house’s second floor and descending the staircase through well-placed windows. They circled the pool before making a circuitous path in front of a crowd that included Kanye West, Catherine Deneuve, Michelle Williams, Charlotte Gainsbourg, and Grimes.

The lineup’s big news was its silhouette. Ghesquière set the current trend for A-line miniskirts in motion with his first Vuitton show 14 months ago, a fact he’s no doubt aware of. He pivoted here, sending out maxi skirts on desert boots paired with blousy cropped tops crisscrossed by leather belts that exposed a triangle of midriff. It was a directional look that had just a touch of the 1930s Hollywood starlet to it. From there, he was off and running, alternating printed and quilted silk housecoats like something a Palm Springs granny would wear with leather motocross jackets that inevitably called to mind the upcoming reboot of Mad Max. A black-tie-ready beaded scuba jacket and sporty, tailored trousers intermingled with printed eyelet prairie dresses that he suggested nodded in the direction of Altman’s classic 3 Women. And then there were the hot pants, cut high on the thigh and worn with everything from an army sweater to zip-front silk blouses to a boxy suede jacket.

Ghesquière has spent his first year and change at the brand developing his signatures, and despite the far-ranging feel of this show, he didn’t abandon them here. The oversized front zips he’s used from season one reappeared, as did the suede color-blocking and the metal studding. As usual, he made the most of the house’s leather know-how, cutting the maxi skirts in a leather so liquid it could be mistaken for silk, choosing a sturdier weight for a dress that he embellished with the four-pointed fleurs of Vuitton’s iconic monogram, and, most spectacularly, embroidering glossy swatches of the stuff in a snakeskin motif on a long, lean column of body mesh. As strategic as he remains, the collection’s lasting impression was its uninhibited sense of play; and the reaction was unanimous, this was Ghesquière at his most Ghesquière: experimental and unconstrained. California suits him.

Written by Nicole Phelps,
http://www.vogue.com/fashion-shows/resort-2016/louis-vuitton

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The White Ribbon (2009), About the Roots of Evil.

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The White Ribbon is a 2009 black-and-white German-language drama film written and directed by Michael Haneke Das weiße Band, Eine deutsche Kindergeschichte, “The White Ribbon, a German Children’s Story”, darkly depicts society and family in a northern German village just before World War I and, according to Haneke, “is about the roots of evil. Whether it’s religious or political terrorism, it’s the same thing.”

The film premiered at the 62nd Cannes Film Festival in May 2009 where it won the Palme d’Or, followed by positive reviews and several other major awards, including the 2010 Golden Globe Award for Best Foreign Language Film. The film also received two nominations at the 82nd Academy Awards in 2009: Best Foreign Language Film (representing Germany) and Best Cinematography (Christian Berger).

In Oberösterreichische Nachrichten, Julia Evers called the film “an oppressive and impressive moral painting, in which neither the audience nor the people in the village find an escape valve from the web of authority, hierarchy and violence. […] Everything in The White Ribbon is true. And that is why it is so difficult to bear.”

Markus Keuschnigg of Die Presse praised the “sober cinematography” along with the pacing of the narrative. Keuschnigg opposed any claims about the director being cold and cynical, instead hailing him as uncompromising and sincerely humanistic. Die Welt’s Peter Zander compared The White Ribbon to Haneke’s previous films Benny’s Video and Funny Games, both centering around the theme of violence. Zander concluded that while the violence in the previous films had seemed distant and constructed, The White Ribbon demonstrates how it is a part of our reality. Zander also applauded the “perfectly cast children”, whom he held as “the real stars of this film”.

“Mighty, monolithic and fearsome it stands in the cinema landscape. A horror drama, free from horror images”, Christian Buß wrote in Der Spiegel, and expressed delight in how the film deviates from the conventions of contemporary German cinema: “Director Michael Haneke forces us to learn how to see again”.

http://www.imdb.com/title/tt1149362/

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Performance Artist: Tris Vonna-Michell

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The Trades of Others, 2008, and Finding Chopin: Dans l’Essex, 2014

Through live performance and audio recordings of spoken texts, Vonna-Michell relays circuitous and multilayered narratives that combine personal anecdotes and historical research. Vonna-Michell’s narrative structures are characterized by repeated detours, dead ends, and streams of association. Dense conglomeration of photographic material, from film and slide projections to photographic prints and other ephemera form a “visual script” that is animated by the artist’s recitations. Integrating fiction and factual information, Vonna-Michell’s narratives address the nature of coincidence and contingency, often referencing his personal history and artistic production. His practice builds on a process that is both recursive and prospective with images drawn from his own archive, including those from previous works, continually reappearing in new configurations.

By splicing the lived with the learnt, Vonna-Michell’s stories and actions form a personal analogue to that monumental act of dispersal and investigation: the large-scale destruction of documents by Stasi officials in 1989, and the new government’s subsequent commissioning of archivists (nicknamed ‘the puzzlers’) to reassemble the mountain of some 600 million scraps. For a month in 2005 Vonna-Michell holed up in a GDR-era Leipzig bed-sit alone with his personal archive of photographs, taking 36 exposures of each image before painstakingly shredding each one by hand. This fragmented portfolio was later presented at his Glasgow School of Art degree show, the resulting photographic slides now used in performance, mementoes of a partial re-enactment and an end-point to his earlier body of work.

Other objects that Vonna-Michell uses in performance have an insufficient and temporary quality: in hahn/huhn, a conspiracy thriller that ducks into the tunnels rumoured to lie under Berlin’s Anhalter Bahnhof, three blocks of dry ice squat in a line between artist and listener, chilling the feet and offering a shonky reminder of the Cold War and the Berlin Wall; episodes in Finding Chopinare represented by a newspaper clipping, an egg carton and a stick of rock. So ephemeral are these carefully gathered props that many were allegedly stolen during an exhibition in Brussels in 2006, after which the artist replaced them with a seven-inch vinyl recording, Short Stories & Tall Tales (2007). The record is the only saleable item Vonna-Michell has produced to date, the token of a failure to maintain an archive that yet gestures towards the continuing possibility of circulation. An archive attempts a totalizing collection of information, but what if, as in the case of the Stasi, it is kept safe or destroyed, hoarded or dispersed?

Vonna-Michell’s practice reflects on the possibility of recording and transmitting history through the spoken and written word, tracing the associative complexities of how histories and rumours are told.

Tris Vonna-Michell lives and works between Stockholm and Southend-on-Sea in the UK. Recent solo exhibitions have been organized by VOX Centre de l’Image Contemporain in Montreal, T293 in Rome, Jan Mot in Brussels, Capitain Petzel in Berlin, BALTIC Centre for Contemporary Art in Gateshead, Metro Pictures in New York, and Cabinet Gallery in London. Vonna-Michell’s work has been included in exhibitions at the Tate Britain in London, Moderna Museet in Malmö, the Centre Pompidou in Paris, the Secession in Vienna, the Shanghai Biennial, and the Yokohama Triennial. Vonna-Michell was nominated for the 2014 Turner Prize, and was awarded the Baloise Art Prize and Ars Viva Prize for Fine Arts in 2008. He studied at the Glasgow School of Art, the Städelschule in Frankfurt, and Emily Carr University in Vancouver.

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Norwegian Painting: Christian Tony Norum

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Christian Tony Norum, Installation view, Untitled, 2015 and Colours of All Time, 2015

A beautiful bird, a drum, the stars and the ancestors, a river, the sea, the wind and the sun. I am blinded by being a human being, searching wondering about everything and nothing. I am a universal human being that live and breath for art, poetry, performance. My main focus is painting but with all this intensity and shadow, I even have to use my self as a medium.

The problems I’m dealing with or try to solve, is how a specific painting or situation have any value or effect at all in this world. I cant change the world or solve any big problems but only believing that small organs like a catalyst can present some kind of nerve that show a little hope of healing in all this killing. Ambitious initiative, which addresses issues of storage and research in addition to exhibitions, museums-represents a substantial attempt to cement this reputation.
Possibilities available for the fundamental artists to negate, stripping away until nothing remains, or to accumulate, to embrace additively until one has reached the limit of fullness. The subversive, at the times contrarian loving and caustic, chaotic and prec—has pursued both paths at once both tendencies arc visible in the presents of artistic practice.

Working with painting, performance and sculpture I need to examine strategies and issues in post structural and modernist theories by using dialogue and communication with my contemporaries and earlier artist.
I use the art-history as a innocence open source to use this old knowledge as a catalyst for new deeper meanings and generate it into a self-reflecting understanding of how I preside the world.
Its not always a issue, its to amuse your self in this reality of ours.
The issues that already exist, or you are put into this world and by using experimental natural methods to meet this experiences with closed eyes while staring at the sun and you know what it is for what it is and that is the color orange.

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