High Desert Flower: An Oral History of Jasmine Little 

 

photograph by Stefan Simchowitz

 

text by Michael Slenske

In the northeast corner of the dining room at Blossom, the art-filled Vietnamese restaurant tucked into a pocket of Los Angeles’ Chinatown Central Plaza, a massive oil painting hangs high above the tables. It depicts a woman lying in a field of yellowed grass, staring up at the sky with her hands clasped beneath her head. Behind her, a near-limbless tree and a blackened roadside sign tilt ominously into the frame. She wears a burgundy cardigan, a denim skirt hugging the contours of her thighs, and a turquoise T-shirt emblazoned with what looks like a black-and-white graphic reminiscent of Peter Saville’s pulsar design for Joy Division’s 1979 album Unknown Pleasures. Her face is obscured, but the soles of her tennis shoes jut toward the bottom edge of the canvas, almost pushing into the restaurant itself. The perspective is disorienting and uncanny, a haunting image painted by and portraying the late Los Angeles artist Jasmine Little, who died tragically this February at age 41. The news of her unexpected passing from liver failure sent shockwaves through the city’s art community in the weeks leading up to this year’s LA Art Week. Simply put, the intimacy she imparted to her work, fellow artists, and friends was undeniable. 

“That’s one of my favorite paintings,” says Roger Herman, who was one of Little’s undergraduate professors at UCLA in the mid-aughts. “The painting at Blossom is so beautiful and so sensitive. This girl is just laying in the grass. It’s a masterpiece. It reminds me of this painting she showed me to get into my class.” This somewhat obscure self-portrait might seem like an outlier within Little’s broader oeuvre. But Jasmine Little was full of complications and contradictions. She was fiercely ambitious and competitive in her practice, yet she went out of her way to champion the work of her friends. She loved the solitude and serenity of nature in the high desert and Rocky Mountains, yet she craved the buzz of the Los Angeles art community. She wanted to be known as a painter, but made her biggest mark in sgraffito-carved ceramics, which were really just paintings veiled as sculpture. Her vessels were steeped in classicism and, truth be told, she wanted them considered against those made in the eras of Greek, Roman, and Egyptian mythology that she pulled from, but she also had a blast hawking hand-carved soaps and coffee cups at artist markets, including the Ooga Booga Flea Market and one I organized around LA before and after Covid. Most tragically, she spent a decade sober and largely out of the spotlight but in Colorado honing her craft while hiking, ice climbing, and working in real estate appraisal, though her highest points of art world acclaim arrived when she was back in the city and at the lowest points in her addiction to alcohol. The irony is that it was probably because of, not in spite of, these contradictions that her work emerged with such frothing urgency and intensity. 

photo Marty Schnapf

Her career also had its complexities. Jasmine came to UCLA as a figurative painter focusing on self-portraits in the vein of YBA artists like Jenny Saville, but she gravitated toward performance and relational aesthetics with her classmate Jamie Chan, who formed one half of the collective Little Chan. In recent years, she expanded her practice into monumentally scaled stoneware vessels carved with references to medieval manuscripts, Renaissance painting, Safavid carpets, Grecian pottery, Japanese woodblock prints, Roman orgies, and her own Californicated landscapes and myths. She was an archaeologist of antiquity who strip-mined classical forms to remake them in her own inimitable style. 

“It was contemporary California language meets Joshua Tree meets antiquity, and then she’d put it all together into some stoneware that would probably last 30,000 years,” says Kirk Nelson, owner of La Loma Gallery, which represented Little during the last years of her life. “Her vessels are gonna wash up when all the buildings have burned down and you'll see a Jasmine Little sticking out of the sand somewhere.” 

These clay works were hewn from a proprietary clay mixture—dubbed Jasmine Red—embedded with gravel, porcelain, rocks and even bricks salvaged from an Arts and Crafts-era house in Pasadena. During this same period, she also produced lush, tumescent still-life paintings invoking the Dutch Masters with astonishing speed in a studio practice that would run into the morning hours for days, sometimes weeks, on end. 

“When she was working she would sleep till noon and then she'd paint all the rest of the day and all night, and she just wouldn't quit for 18 hours and she'd do that for months,” says her father, Dusty Little. “She was very dedicated. You can't imagine how much time she put into it, actually.” 

“Her work seemed really unique and very specific to her. Not like it was jumping into different artist gene pools, you know? It was more like, okay, this is a clear voice. And that's something you look for, that person who is making their own thing that's very identifiable,” adds Nelson. “Nick Aguayo introduced us in 2018 and after I met her I thought, this is a voice that I want to follow.” 

“Everyone knew she was a magical artist. Jonas Wood collected her art. I collected her art. Everyone knew that she was spiritually connected to that creative soup that we all know is true. There’s a truth that real artists connect to and it’s aesthetically coherent,” adds collector and gallerist Stefan Simchowitz, who bought Little’s work in bulk over the past decade. “We can't explain what it is, just like you can't explain why a joke is funny or why a Zen saying has meaning. It just does.” 

Born in 1984 in Portsmouth, Virginia, into a Naval family, Jasmine spent her grade school years as a prototypical Naval brat hopping between Norfolk, Chicago, San Diego, Long Beach, and Los Angeles. Her parents divorced when she was in junior high, and she went to live with her mother in the high desert military town of Twentynine Palms. While she struggled academically in high school, she attended Copper Mountain College in Joshua Tree before completing her undergraduate studies at UCLA. She later became part of the burgeoning Chinatown scene, exhibiting at spaces like Black Dragon Society, which was co-founded by Herman. 

“Jasmine probably had shows at every space in Chinatown over those ten years. She was just very present,” says Josh Callaghan, who was an MFA student at UCLA while Little was there.

“She was a force,” remembers Herman. “My class was full and she came and said, ‘I want to be in your class.’ And then I said, ‘I don't know. I really have no room, but can you show me some work?’ And she showed me these paintings of herself that were bigger than life, you know, like a real frontal with a bra on. She was unbelievable and very pure and it's tragic for me because I think she got messed up from the art world more than from her alcoholism. It ate her up. You know how the art world is.” 

On the heels of graduating from UCLA and after a hard run with partying in Chinatown, Jasmine moved in with her father in Alamosa, Colorado, and spent the next decade exploring the wilds of the San Luis Valley, where she focused on sobriety, got married, and earned her MFA at Adams State University, which still has a massive two-panel landscape depicting an almost alien vantage of the Rockies hanging in its halls. It was during this sojourn that she got into ceramics and even became a licensed real estate appraiser. 

“She was brilliant. She picked it up and passed the test the first time, got her license, and if you look up the national registry you'll find her in there until it expires,” says Dusty Little. “She used that same skillset in appraising and looking at art and deciding what was good and what wasn't good.” 

This skillset surely bled into her practice at times, which borrowed so heavily from the high points of art history. 

“I think a lot of the different periods of her work could be seen as Jasmine just loving different types of art and doing homage and falling in love with different art forms, like the way she did with ceramics,” says Jamie Chan. “She met someone who was really encouraging and ran a ceramics lab and I think ceramics is a community-based practice, you know, and painting is extremely isolated. So I think she got some relief from the pressure of trying to turn out amazing paintings, which can be exhausting.” 

Jasmine returned to Los Angeles in 2021 and quickly reengaged with the broader art community just as her career accelerated. Her ceramics and paintings appeared in exhibitions across Los Angeles at Night Gallery, Five Car Garage, and Wilding Cran Gallery in a show I curated a couple summers ago, where she exhibited a fulminating eight-foot-tall still life incredibly titled A Child’s Garden of Taxonomy. She showed in New York at Deitch and Johannes Vogt, in Miami at Nina Johnson, and curated a big group show at Tif Sigfrids in Athens, Georgia. Her work was also shown internationally in Paris, Shanghai, Brussels, and Salzburg. During this period, her ceramics entered the permanent collections of the Smithsonian Archives of American Art, Pérez Art Museum Miami, the Detroit Institute of Arts, and the Nevada Museum of Art. For a time, Jasmine Little was on fire. 

“I think she just loved making work. She got so excited about it, and that excitement was contagious. We’d feed off it together,” says Nelson. “The final works she was making were these eight-foot-tall vessels. She’d stay in the studio until two in the morning for weeks on end. That drive was innate. She had this inner fire to make work around the clock, and that’s why she was so prolific. It was thrilling to be around.”

For “Modesto Hoover Wagon Meet,” her final show at La Loma, Jasmine tapped artist Nikki Ford to create a sprawling high-low charcuterie tableaux filled with Humboldt Fog, fresh baked bread, prosciutto, bortadello, squash, grapes, cantaloupe, M&M’s, gummy bears, homemade hummus, all wrapped in ivy and accented with crystal. It was as if you were eating from one of the engorged tableaux on the still-life paintings on the surrounding walls, and at the standing-room bacchanalian opening last June, artists and friends ate and drank nearly everything in sight, including the entirety of a Fluffy’s Ice Cream Cart. 

“It was like you were beamed down into ancient Greece at a feast for the eyes and gut,” says Nelson. 

In the spirit of harnessing that energy, La Loma is organizing a memorial (with another feast styled by Ford) this Saturday, May 30, from 2 to 5 p.m. in the Lanai Gallery at Vielmetter Los Angeles. In lieu of flowers, donations in Little’s name can be made to the Pearson Center for Alcohol and Addiction Research at Scripps Research or another charity of choice. 

“There will be some sculptures and paintings on display, but this isn’t a show. It’s a memorial for friends, collaborators, and admirers to gather, reflect, and share memories,” Nelson says. “Later in the fall, I’m thinking about organizing an exhibition with artists who were connected to her and inspired by her.”

Here, her friends, artists, gallerists, curators, and collectors give voice to the magical presence Jasmine Little carried in the studio, the wilderness, and the art community of Los Angeles. 

Childhood / Origins 

DUSTY LITTLE, father 
When she was a baby before she could talk, like 1 or 2 years old, she didn't like to go to sleep. She was a night owl from day one. So I used to carry her around the house and we'd look at every picture in the house. We had quite a few paintings, and I would just discuss what I could see in the paintings. And she was always enthralled. I'd say, “See how they make the zebra,” and I'd bring her up close and we'd just talk about the process of making the art. And then, of course, I had books about art.. I play guitar and if she couldn’t fall asleep I played guitar for half an hour, but she just loved to walk around the house and look at every painting again and again. 

NICK AGUAYO, artist and classmate at UCLA 
I think one of the first people I really became friends with, um, in the art department. I remember, you know, you know, the art department was in the middle of Westwood at the time, at Ken Ross. And there was like a lot of energy there, and it was down the street from Whole Foods. I remember I was in line at Whole Foods and I was wearing a t-shirt for a record store that's in San Diego, and Jasmine was behind me, and, and she was like, “Oh, Lose Records. I have a friend that works there.” I'd seen her around the art department and then we got to talking and she grew up in the high desert, kind of near Joshua Tree. I grew up in the low desert near Palm Springs so we grew up going to the same mall, the Palm Desert Town Center. She went to Copper Mountain College up in the high desert and I went to a Communion College in the lower desert. And we had shared a teacher there, so it was like even before UCLA, we had kind of been taking the same steps even before we knew each other. Even though we didn't meet until our early twenties there was a kinship based on our interests. We just grew up kind of in the same place more or less. We had those connections, desert kids, you know. 

 

photograph by Stefan Simchowitz

 

UCLA / Little Chan / Chinatown 

JAMIE CHAN, artist, classmate at UCLA, co-founded Little Chan 
We met in Roger Herman’s class and became best friends pretty quickly. She and I just kind of clicked for some reason that is somewhat mysterious to me, but I was really fortunate to be able to have somebody like her to be around. She was a transfer student at UCLA and I also had transferred in from being an undecided major. In painting class we were next to each other in our studios and we both just started talking, getting to know each other, and I think there was just a type of energy that really coalesced around the UCLA art department at that time, because we were off campus at Kinross Um, it was an offsite building where the broad was still being like, deconstructed to be reconstructed. And, um, so there was kind of like an art school energy that was a little just different. because we didn't, we weren't on campus. We used to hide in the bathroom to stay and work in our studios after hours. The security guards would come in check all the stalls and then turn the lights off. As Little Chan, the first things that we did were in the form a residency. The first one was in our senior painting studios. Jasmine and I just started building structural architectural stuff. We also started camping in the desert. I met a lot of her friends in Twentynine Palms. Her mom and dad had just divorced and her mom was still living in Joshua Tree at that time. Jasmine's studio became something called Giant Rock, which is a site in the desert which used to be the largest freestanding boulder. Actually Jasmine has written Yelp reviews of many Desert places,including Giant Rock. They're worth reading. 
The residency was designed to be like Jasmine's studio at UCLA. The senior studios are not given to everyone, they’re awarded and she used it to share the space with other people. So we built this cardboard facade to look like a rock. There were wooden pallets that she brought in so there was levels, there was a downstairs room with all these books we borrowed from the library. Upstairs we painted on the wall like a desert landscape so it seemed like you were outside. There was also a bedroom. We did performances in that space that were based on George Saunders’s Pastoralia. We had a camping party in the Giant Rock set up and that’s kind of crazy because it's in a campus building and we had a propane stove and we were smoking in there. We smoked in the studios all the time and people drank a lot in the studios. I mean, it was just was a different time.

NICK AGUAYO 
It was an exciting time at UCLA. It was kind of the tail end of when Roger was running Black Dragon Society on Chung King Road and Jasmine was very much a part of that, much more than I was. I lived in Westwood and was really like a college kid. Jasmine lived in a house downtown and was very much part of the art scene already back then. I remember Roser giving me a talk, saying, “You've gotta be like Jasmine. She is a go-getter. She makes her opportunities.” She was fearless. She just said so much moxie. Before the pandemic, she had a bunch of her ceramics in the back of her car, and she just rolled up to South Willard when it was in Mid-City and she just started talking to Ryan Conder. She was like, “I studied with Roger.” And she showed him her work and he just offered a show on the spot. Her work spoke for itself, but she was very charming and I think she knew how talented she was and was on a mission and it was cool. It was fun to be her friend.  

RYAN CONDER, owner of South Willard 
She really liked the artists that I had shown and she drove over with a bunch of ceramics she wanted to show me. I loved them immediately. It was like this new body of work with mermaids and the ocean. There was one particular one that was so beautiful. It was sort of an oceanscape and the waves were made of ceramic so beautifully. Sort of like Lucio Fontana. It was all ceramic with a glaze and there was a lot of blues in them and a lot of whites. She showed me her paintings and I loved those as well. She was just so prolific as an artist. She had such a nice touch to everything she did. So immediately I wanted to do a show. 

JOSH CALLAGHAN, artist and former UCLA MFA student
She had this clique of undergraduates that I got to know. They were all really cool kids in my eyes. I was already in my thirties so I definitely saw them as these youth, but she had this whole circle around her and they were really living their art lives to the fullest. After grad school, I finished in 2005, Chinatown was really going on and I would see her in that circuit. She was DJing with Jamie Chan and they organized art events as Little Chan. I went to several house parties at this old Victorian house she lived right off Temple just outside of downtown. 

JAMIE CHAN 
She lived on Boyleston Street and Temple. It was a very beautiful house but it was this artist house and it just was falling apart. She stayed there until they were totally evicted. She was the last one there.  

 
 

Early Promise 

ROGER HERMAN 
If I showed you this painting that I have of her with this little old dog under the table. And I have another one that she gave to me. It’s a huge bed, and it's just an unmade bed, and it's rough. It's not a painting. I want to hang really, but it's brilliant. I think she wanted to be successful, and she was somewhat naive in that way. It's like how people think I'm not enough when I'm honest, so I have to be more polished or more articulate, more, more something else. She was a tortured, tortured person and the alcoholism didn't help much. 

NICK AGUAYO 
She had been drinking in our twenties in a pretty serious way, like more than I even realized at the time. And she moved out to Colorado and she got married and was sober for 10 years and we kind of reconnected. had a show in Santa Fe and she drove from Alamosa to Santa Fe and that rekindled our friendship. That was in 2016, and she'd gone to school in Alamosa, but it was like she wanted to be in an art center. She wanted her work to be seen. She stayed at the Simchowitz house or crash with friends. She would be here for a week and meet up with a million people and she did that for quite a while. 

Colorado / Wilderness / Reinvention 

KIRK NELSON 
The hard part to talk about is her addiction. So the addiction to making art was the same addiction that was happening, you know, off camera. And that's such a hard struggle. But she found peace in places like Joshua Tree and Colorado. Her sketchbooks were filled with road trips and observations from nature. I think Los Angeles could be emotionally harder for her because of that disconnect from the landscape and natural environment she needed. 

DUSTY LITTLE
She liked the wilderness. If it was mushroom hunting season she’d be out. She thought nothing of getting on her bike and riding 20 miles. And she was really into mountain climbing and ice climbing up on waterfalls in the Rockies up on Wolf Creek Pass. Last time she was here, it was winter and she rounded up some guys that she knew and went climbing some waterfall on Wolf Creek Pass Yeah. So she was doing ice climbing and, and she was just always into that. She also loved going to the hot springs. It was an hour drive away, but she would go there just to relax. She loved Ojo Caliente down by Santa Fe and the one over in Pagosa Hot Springs. She’d go out of her way to take a day off and just go hang out in the springs. But you had to take separate cars. She wanted to take her own car, didn't really want company. 

LILY SIMONSON, artist and longtime friend 
One thing I always think about is that she painted the natural world a lot and so do I and that’s sort of where our interests overlapped. When she was living in Colorado she did this show in 2013 and I have a painting from that show that is mushrooms on the ground and I remember her saying when you’re hiking you’re mostly looking at the ground and that’s a straightforward observation but that’s why she was painting these views of the ground instead of these big landscapes and I thought that was really cool.

Ceramics Breakthrough 

STAN EDMONSON, LA artist and friend
I first met Jasmine Little at an artist-in-residency program in France less than a decade ago. We became fast friends and made plans to hang out in Los Angeles. She was living in Colorado with her then husband but needed a change and wanted to come back to LA. I invited Jasmine to work in my studio for a month around 2018. It’s where she made her first larger incised vessels that she is known for. I walked her through the process, came up with a clay recipe that I thought would work both technically and aesthetically, and fired her work in my large kiln. Luckily they came out beautifully!! She was getting some attention and selling work from my studio. People like Jonas Wood and Stefan Simchowitz stopped by to purchase work. 

JONAS WOOD 
She studied with Roger and I was like, “Oh this is another super-talented kid from UCLA.” She was in the mix for a really long time and her work was getting people's attention, that's for sure. I saw a bunch of her shows and purchased stuff from her early on. They’re like architectural pottery size you can fit a very large plant in. I got four or five maybe all at the same time. After she passed I made a drawing of all the pots that I own. 

 

Jonas Wood
Jasmine Little Still Life, 2026
Gouache, ink, and colored pencil on paper
59 3/4 x 41 inches
Artwork © Jonas Wood
Photo: Marten Elder

 

STAN EDMONSON 
We ran in the same circles and often hung out at openings. She would greet me with a “Hey buddy!!” and a hug and we would shoot the shit and go our separate ways. I was aware of her alcoholism and always let her know that I was available if she needed to talk. I am an addict myself and am aware of the downward cycle that we can fall into. Artists are sensitive souls. There can be a need to numb our feelings for a while. I was a huge fan of Jasmine’s and enjoyed seeing her work around town.  I will not soon get over the loss of her. 

JENNIFER ROCHLIN, artist 
Jasmine and I were not close, but I think we both respected each other. I know I really respected her. I was absolutely in love with her work. Her solo show at Night Gallery in 2019 really blew me away. It was like she was defying the nature of clay. I did a month-long residency in England, and then she did a residency in Parish, but what she produced versus what I produced, I was like, “How did she do it? Just the scale and I was working 10 hour days. Stan Edmondson made her a clay body that enabled her to work big and quickly. It had a lot of grog in it, I think. She had some things that she had put in place for her to work at such a fast, big, obsessive scale. The whole act of sgraffito is so addictive. And it is a way to kind of deal with anxiety,to like scratch into the clay. It might have just been that she just had a compulsion to work at such a manic pace, you know? We obviously shared a love of terracotta or earthenware clay with a white slip with the sgraffito. Our work had a lot of overlaps in that respect, even though she was dealing with more archetypal imagery where I was dealing with more personal imagery, but we were in a lot of the same group shows together, and I find that just when we would see each other at openings, we would seek each other out to just discuss lay shows, what we were making, just shop talk really. And I really enjoyed that with her. I thought she was a great artist.

KIRK NELSON 
She was competitive in the way that her career was looked at. She would compare and contrast like, “Why is this person getting this show at this giant New York gallery or in this institution?” And that was a kind of a piece and when I would talk to her about that, I would say, “Well, this happens in this moment for this person. It may happen in a year for you, it may happen in five years for you. But the work is great. So that part's the part that you don't have to worry about so much. Just keep making work. Keep trying to make the paintings better.” And she kept working on the stoneware and the sculpture, but there's no rhyme or reason to why it all plays for some earlier than others. I think she had a hard time managing those expectations. 

ROGER HERMAN 
I'm speaking for myself, but I think you get a little bit in a manic thing when you are always producing whether it's good or bad. There's no off button. And I think her way to maybe be able to stop is to get really drunk. It's a break, you know? I feel relaxed when I'm in a plane. I don't have to think about things . I can finally go read. There's a manicness about production that is sometimes scary in some people.  

DAVIDA NEMEROFF, owner and founder of Night Gallery
She had such a tenacity for making art and art was her life. So I would believe that she had a tenacity for life, you know? I met her because she reached out to me and she basically had the confidence to say, “You need to show my work, and I wanna show at your gallery. And that was kind of the beginning of the conversation. It’s not the first time that it's happened to me, and it's also not the first time that it's happened to me and it's worked. I like artists who are confident in their practice and artists who are willing to do the are really interesting. In many ways the kind of people I want to work with are willing to put themselves on the line, willing to drive their work 3,000 miles and willing to do it all. That to me is somebody who can't do anything but make art. And that is magnetic. I thought that her work was great at the time that I showed it. And it honestly got so much better even after that. You know, her most recent work to me is by far her strongest work. And that's what, you know, makes it all the more painful is that she was like on a ascension for her artwork, um, and sort of succumbed to the demon of addiction. 

NINA JOHNSON, founder of Nina Johnson Gallery in Miami
I was always drawn to the detail and painstaking labor involved in Jasmine’s work. Her pieces unfurled worlds that felt timeless, they were sexual, dark, funny and heavenly. I am forever grateful to have had the opportunity to show her work. 

 

photograph by Stefan Simchowitz

 

Studio Practice: Los Angeles 

JAKE SHEINER, LA artist who worked in same studio building
It’s hard to remember how I met Jasmine, but it was probably shortly after we both moved into our Lincoln Heights studio building. We became studio pals and spent time shooting the shit over cigarettes. At first in the alleyway outside her studio door, but then the cig breaks moved inside. I asked her if it was actually alright to smoke in there, and her response was basically “Whatever, I’m friends with the landlord, he'd never kick me out.” I think that’s just how she lived her life, the way she wanted to, with a force that if people didn’t like it they could just kick rocks and move out of the way. She was so prolific in her work output. It felt like she never left the studio and every time I’d swing by she'd have three more vessels made or two more giant paintings nearly completed in only a few days. The studio smelled like cigarettes and cats and her one, then three then four cats were the friendliest and would meet you at the door and climb all over you once you sat. She was immensely talented but when I’d come and look at a painting or sculpture she’d ask “do you think it’s good?” Of course I’d always say yes but I think she already knew it was good. She made so much work I don’t think any of it was precious to her, because she knew she had endless work left in her, there’d just be more soon anyway. Once, I was in her studio when she had someone over for a visit and they said “I love that small vase, it makes me think of my mom” and she just said “cool, take it.” I probably said “damn I want one” and she said “Okay, take one.’ She let me use her kiln for my own projects as well, which was a life saver. She was incredibly affable, a true character, and a person I always enjoyed running into at openings. She is gone too soon and will be greatly missed by me and the community. 

ROGER HERMAN 
Her last show at La Loma with all the flower paintings and these big vases and all this the food. It was great, and she was so happy, but there was something off and she was always on the go. I thought it was really technically impressive and she had such a virtuosity, she could do anything, but I think something was lost for me. I didn’t tell her that because Jasmine was a very vulnerable person and a very sensitive person and it was all just about artistry. Maybe I’m too harsh, I just didn’t see Jasmine in them, even in the vessels. 

RYAN CONDER 
I think Jasmine is such a good artist that you could give Jasmine two sticks and some charcoal and she would've made something incredible. She was just that kind of artist. So the material of course was important. And the beautiful thing about Jasmine is she always gave the material so much integrity. She always respected it so much, but I feel like she could work from material to material and be successful at everything she did. I'm sure if you trace Jasmine's work back to six years old, it's fantastic. She's one of those artists. It was always such a sincerity with her. It was like a raw nerve, just exposed, but it sure made for beautiful art. 

EMILY MARCHAND, LA artist at the Cal State University Long Beach Center for Contemporary Ceramic
Last summer when we were working together at CCC some of my pieces cracked really badly. I was pretty devastated and she was very supportive emotionally and also offered me her clay to remake my pieces. I never took her up on that, but she was so generous with her knowledge, words and even her custom clay. One thing that I thought was really cool about Jasmine is she had Laguna Clay make her custom batches of clay and it was called Jasmine Red. Thousands of pounds would arrive at CSULB on pallets. I was saying to my husband, Sam, the other day that someone should make a monograph of her work and the book should be titled Jasmine Red. 

DARREN ROMANELLI, artist and collector 
Jasmine’s works carried a spirit and mythology that completely pulled you in. The way she channeled imagery, iconography, and stories from other times was unlike anything I had ever seen. I’ll always be grateful for her friendship, her generosity, and the incredible worlds she gave all of us through her art . 

JONAS WOOD 
She was making some really big pots at the end, and they're really, really beautiful and intricate. The scale was pretty radical as was the delicacy of the patterning. I remember she used to shove rocks in the pots early on and then she'd figured out which rocks always melted. I was just really into the way that she was using the materials and how contrasty and poppy they were in this hippie kinda way. And I obviously liked Greek pots and other ancient pots, and she was referencing some of that too. I think it garnered her a lot of attention when she started making those pots. 

EMILY MARCHAND 
We talked about joining her again at Long Beach in October to share some of her clay and start new work (each of our own, not collab), and when she posted recently that she was back down at Long Beach in January we chatted about being excited to be down there together again. Long Beach is such an intimate place for friendships to begin and I am so grateful for our brief sweet friendship. 

LILY SIMONSON 
She was so unpretentious, and her productivity was unbelievable. When she died, she was working at Long Beach and the last photo she sent me of herself was on the 2nd of February. I've been thinking a lot about Groundhog Day and addiction and Infinite Jes, and there’s so much there in terms of the life cycle that feels like this loop that addicts get stuck in. She was working on these huge pieces that were like the size of a shed. And she made made everything by herself. Her ex-husband used to help her a little bit lifting things. And sometimes she had assistants, but it was really just because she was so generous and somebody would be like, “I need money.” And she'd be like, “Come be my assistant.” But really, she made everything alone. 
We would often paint on FaceTime together and just sort of keep each other company in the studio that way. But last spring I was stuck working on a commission and I don't do well without a deadline, so I was just totally puttering with these paintings and she came and just like body doubled me in my studio and painted alongside me. I hadn't been with her through an entire painting before, but she made two huge paintings in a week. And she wasn't even working most of the time. She was just chatting with me most of the time. Her talent was just unbelievable. 

NICK AGUAYO
We never really talked philosophically about our work, but I feel like she sort of inserted herself in tradition. She pulled a lot classical themes and inserted herself into that. I would go to her studio and look at her bookshelf and there was a wide range of interest and I could kind of piece together what would feed the work: hieroglyphics she saw in Colorado. I think of the desert being in her work—the sand and the dirt and clay— and a real physicality, especially with the ceramics. And her brother would title all of her. They would collaborate a lot and he would title all of her paintings, all of her work. She would send pictures to him and then he would title it. There was some frustration on her part because I think her ceramics were in such high demand, and some people would be like, “I love your ceramics, but I don't like your paintings.” She really felt like she was a painter first and I think she was painting more and they were going into new places. She was always a great painter, but I feel like she was just getting really deep into those paintings. I can only imagine in the back of her mind it was like, “But I'm a painter.” I think we're all just like, “Dude, it's good. This is a good thing. You'll make paintings, everything you make is great.” 

ROGER HERMAN 
Hubert and I curated a show in Salzburg and we put Jasmine in it and we all flew out together. The first night we all went to a restaurant drank and ate, and all of a sudden Jasmine was gone. We found her later, it was like midnight, brought her back to the hotel, then at three, she left the hotel on her own. She doesn't speak a word of German, but she took a taxi, apparently to the next town that is a gambling town, and gambled all of her money away. And so the next day we, there was a press thing, and we had her there. She borrows money from Hubert and I, and then disappeared again to gamble. She’s like a Fassbender character. I mean, she was just crazy. I didn't know it would lead to such a destructive thing. Later on she was in AA. I'm sitting sort of on the fence now because I'm really against these, eulogies making people who have tragic ends into these heroes, you know? It’s a bad precedent. I got really mad when she died, and then all these people wrote to me, “Oh my God, how devastating. This is horrible.” And these were people who didn't even come to her openings. 

Community Pillar 

JONAS WOOD 
We started the poker tournament in 2020 during COVID and that's when she started playing. I think she was already playing poker before that. I didn't really play that many hands with her, but she came to most of the tournaments and she passed just before this year's one. A couple people had passed away and it was very, very close to when she passed away and I mentioned that we lost some people in our community and that you should call your friends and be in touch. She he was talked about a lot. 

KIRK NELSON 
She was really, really selfless about wanting to support her friends. It was like, “You should show this person's work. You should look at this person's work.” So I think that was something really special about her that a lot of other artists don't offer. She was just a good friend like that, which is cool. 

LILY SIMONSON 
I have a lot of friendships with artists and there's always this hint of competitiveness because the opportunities feel so scarce. But Jasmine never bought into that. She would always try to share opportunities. She would always introduce me to whoever, bring me to things, tell people about my work, and make it sound really interesting. She really worked hard to lift all artists up. I really felt it, and it was really important to me. 

photograph by Stefan Simchowitz

Last Days 

DUSTY LITTLE 
It’s hard to believe, it really is. And it's incredibly sad, but on the other hand, believe she was ready to go. She sent me a series of text messages back and forth the week before she passed. She was on the beach in Seal Beach, and she would send me pictures. She said, “There's something out there near the horizon and I wanna see what it is.” She seemed kind of distracted and I didn't think of anything of it at the time, but I think she knew it was time she was going to go. She died in her own bed with her cats at her feet. I understand that she knew from the doctors that she had liver failure and that her days were numbered because of it. She didn't talk about it, but I think she was aware of what was happening. Her body kind of just couldn't hold up anymore.

Our time comes, every one of us. You don't know when. And she sure lived life to the fullest while she was here. She didn't back down off of anything. If there was anything she wanted to do, well she just did it whether it was making the biggest painting or pottery you’d ever seen, or going to Paris for a residency. She just did it.

The New Museum Reopens with a Century of Speculative Futures

Exhibition view: New Humans: Memories of the Future, 2026. New Museum, New York.
Courtesy New Museum. Photo: Dario Lasagni

text by Hank Manning

Reopening after two years of construction, the New Museum inaugurates its 60,000-square-foot expansion with New Humans: Memories of the Future, a gargantuan museum-wide exhibition, hosting more than 700 works by 150 creators—artists, writers, scientists, inventors—from the last 120 years, providing a brute force summary of what humanity might or might have become. 

The exhibition is organized into thirteen sections, many of which have ominous sci-fi adjacent names like “Automatic Women” and “Postapocalyptic Creatures.” We begin in “Reproductive Futures,” which, in addition to focusing on human births and new eras of humanity in general, quickly establishes the museum’s maximalist mentality and its attempts to illustrate through juxtaposition. It contrasts the 20th and 21st centuries, artistic and scientific impetus and responses to change, realism and abstraction, utopia and dystopia.

Exhibition view: New Humans: Memories of the Future, 2026. New Museum, New York.
Courtesy New Museum. Photo: Dario Lasagni

The show also frequently joins well-known artists with newcomers. The first section’s perimeter has familiar pieces: LIFE magazine’s 1965 photographs of an embryo growing into a fetus hang alongside Dalí and Picabia paintings that consider, respectively, globalization and American dominance, and the merger of man and machine. Our eyes naturally veer, though, towards the largest and most animated display in the room: Out of Body, a film by Lucy Beech commissioned by the museum that depicts waves, factories, and other phenomena that may evoke birth. In the center, Tamara Henderson’s Language of Mud, a two-meter-tall sculpture, seemingly embodies Picabia’s conception, reconstructing the female form with ceramic limbs and a faceless tube-filled head.

Replete with spinning gadgets and flashing lights, “Dream Machines” is the most overstimulating room, as well as the one that, on first impression, feels the least human. Its explanatory text (the exhibition demands substantial reading) reminds us that all machines contain some trace of humanity; after all, humans made them. They reflect our goals and thereby reorient the human condition, creating a form of traction in our ongoing development. Typewriters and computers come from the desire to transcend limitations and complete tasks more efficiently. So do slaughterhouses and weapons of war. Hito Steyerl’s film Mechanical Kurds emphasizes that even the most horrifying pseudo-autonomous machines—AI-powered drones—depend on hidden human labor for the most basic of tasks—distinguishing people, vehicles, buildings, and so on.

Exhibition view: New Humans: Memories of the Future, 2026. New Museum, New York.
Courtesy New Museum. Photo: Dario Lasagni

World War I, the start of the exhibition’s timeline, served as a signifier of and catalyst for “new humans.” Technological developments enhanced our capabilities, enabling us to systematically dehumanize one another. Of course, other developments healed bodies and rebuilt cities. Technology facilitates both destruction and renovation, forming something of a feedback loop of rapid change. 

New art movements also developed in response to the horrors of war. Artists needed new modes to elucidate and process unprecedented levels of destruction. The Dadaists, understanding war as inherently irrational, created intentionally irrational art. Surrealists, influenced by Freud, looked inwards, exploring dreams, desire, and the unconscious mind. Bauhaus focused on rebuilding society through functional designs. Throughout New Humans, these movements appear not only as aesthetic developments, but as competing attempts to imagine what humanity could and should become after catastrophe.

Exhibition view: New Humans: Memories of the Future, 2026. New Museum, New York.
Courtesy New Museum. Photo: Dario Lasagni

Our erratic journey ends in the “Hall of Robots,” which would resemble a haunted house if not for its bubblegum-pink carpeting. Even here, in the final room in an exhibition on humanity’s thoughts about its future, we immerse ourselves in a collection of decidedly obsolete automatons, inspiring nostalgia more than anything else. Most familiar is the animatronic skeleton of the alien from Spielberg’s E.T. We also meet Bruce Lacey’s Superman, looking like a man-cabinet hybrid, with detached spinning eyes and hands; a robot called Jogging Lady plays three videos: two on its chest and another on its belly. And there’s a third robot with a television that projects a dancing clock for its head. Somehow, the oldest design is the one that would blend in most naturally in our present day, perhaps in a biology classroom: Franz Tschakert’s Glass Man, an intricate anatomical model of the human body’s inner workings. Otherwise, this room serves as a reminder that predictions of the future generally prove inaccurate, oftentimes humorously so. Imagined futures reveal more about the fears and desires of the times of their creation than about what eventually arrives in reality.

In recent years, headlines about artificial intelligence, climate disaster, and war have continued to stoke apocalyptic fears worldwide. New Humans neither confirms nor calms any of our current anxieties. One walks away only with an acceptance that the possibilities are endless. 


New Humans: Memories of the Future is on view at the New Museum, 235 Bowery, New York

Exhibition view: New Humans: Memories of the Future, 2026. New Museum, New York.
Courtesy New Museum. Photo: Dario Lasagni

At 93, Joan Semmel Is As Honest As Ever

Joan Semmel
Sunlight, 1978
Oil on canvas, 60 x 96 in. (152.4 x 243.8 cm)
Courtesy of The Jewish Museum, New York

text by Emma Grimes

Uptown at the Jewish Museum, Joan Semmel: In the Flesh provides a survey of 16 works, spanning from 1971 to 2023, that tell the rich and compelling story of Semmel’s artistic evolution. And further downtown at Alexander Gray Associates, Continuities presents recent works, painted within the last two years, from the same pioneering artist. Together, these concurrent shows spark timely questions about womanhood, self-image, and transformation.

The Jewish Museum’s show begins with works from Semmel’s Erotic Series—from the early 1970s—that depict heterosexual couples having sex. In Flip-Flop Diptych (1971), the first painting shows a woman, rendered in a yellow-orange hue, straddling a reclined man. The second image, as the title suggests, flips their positions. Nearby, Erotic Yellow (1973) shows a couple laying down, intertwined. The woman’s body is painted in cherry pink; the man in dark, olive green. The bodies appear as if inserted onto the canvas from somewhere else, and the colorful backdrops can almost feel sterile. The scenes are recognizable and undoubtedly of real life, but they’re also luminously artificial and constructed, as if these figures are on a sound stage, posing. 

 

Joan Semmel
Erotic Yellow, 1973
Oil on canvas, 72 x 72 in. (182.9 x 182.9 cm)
Courtesy of Alexander Gray Associates, New York

 

Semmel positions the woman as an equal partner. It is obvious, and might be taken for granted by young viewers today, that she has desire, is acting on that desire. What might resonate more for contemporary observers has less to do with Semmel’s representation of a reciprocal heterosexual dynamic, but more with how Semmel is shown to inhabit her own body. Given the recent resurgence and glorification of skinniness on social media, the proliferation of GLP-1s, and the normalization of plastic surgery, Semmel’s offering—that one can be at ease with one’s body, no modification needed—is perhaps more radical today than before.

Following these are Semmel’s self-portraits, also from the ‘70s. Each one is painted from the perspective of looking down. Due to the natural closeness between one’s own eye and body, the limbs and curves appear striking on the large canvasses. Works like Intimacy-Autonomy (1974) recall the spectacular, natural beauty of a Georgia O’Keefe landscape. 

The positioning also forces you into her own subjectivity. It reminds me, perhaps bizarrely, of Joan Didion’s description of writing as a hostile act. When an interviewer asked her to expand on this, Didion said: “It's hostile in that you're trying to make somebody see something the way you see it, trying to impose your idea, your picture.” 

Semmel’s self-portraits, in a similar vein, are coercing the viewer to see things from her angle. And while every work of art must come from an individual point of view, rarely does the coercion itself become visible. In her self-portraits though, she makes you see from her own gaze while also making that very effort evident.

 

Joan Semmel’s Portrait: Joan Semmel, 2019.
Photo: Erica Lansner

 

In the middle of this show is a collection of other works from various artists and time periods that Semmel curated to be considered alongside her work. There are two pieces from Joyce Kozloff and Judith Bernstein respectively. There’s a sculpture from Hannah Wilke, Alice Neel’s portrait of Meyer Schapiro, Arnold Newman photographs of Louise Nevelson and Martha Graham, just to name a few. Then there are three curious variations of works referencing Adam and Eve: God’s Curse by James Jacques Joseph Tissot (1896-1902), Eve Eating the Forbidden Fruit and Handing it to Adam by Philip Galle (16th century), and Adam and Eve by Max Weber (1911-1916). There are too many to consider each in-depth, but they provide a fresh lens to consider Semmel’s work.

 

Max Weber
Adam and Eve, 1911–16
Oil on canvas, 22 x 17 in. (55.9 x 43.2 cm)
Courtesy of The Jewish Museum, New York, gift of Leonard and Phyllis Greenberg, 2014-26

 

The exhibit concludes with five nude self-portraits from this century, which is the subject of the entire show at Alexander Gray Associates. That exhibit, named Continuities, consists of around a dozen of these paintings, all made within the last two years. 

Before entering the main exhibition room, one encounters a confrontational gaze from Semmel herself. In this self-portrait, she rests leisurely in a chair with her head tilted upwards faintly, as if she is asking something from you. The painting is titled Here I Am (2025). On second thought, it’s as though she is demanding something of you, specifically that you meet her gaze, that you look her in the eye before turning towards her body.

Among these paintings, one will quickly notice that Semmel seems to have moved on from that ambitious, subjective perspective found in her earlier works. There is a single painting, titled Shadow Heart (2024), that’s from her head looking down, except the one significant difference is that Semmel’s hand covers her lower stomach and groin. If what made her earlier nudes remarkable was their unabashed representations of the self and body—so forceful that they were transformed into imperatives to look (from her eyes) and acknowledge—then these works are tragic indications that one cannot hold onto such self-assurance forever. 

Joan Semmel
Shadowed Heart, 2024
Oil on canvas 48 x 60 in (121.9 x 152.4 cm)
Courtesy Alexander Gray Associates, NewYork; Xavier Hufkens, Brussels © 2026 Joan Semmel/Artists Rights Society (ARS), NewYork

Joan Semmel
Skin in the Game, 2019
Oil on canvas, 4 panels: each 96 x 72 in.
Courtesy of Alexander Gray Associates, New York

The language in some reviews of Semmel’s latest work is striking—well, striking, but not surprising. I mean the reviews that laud Semmel’s “courage” for revealing her 93-year-old body. “Shame is nowhere to be found,” one extolled. These reviews, needless to say, maintain the bottom-line idea that she should be—we’re expecting her to be—ashamed of her body. If nothing else, this is a curious assumption to make given her previous work. 

That being said, there is something undeniably self-conscious about Semmel’s recent works. One can see this shift in a few ways. First, the gaze is made external. We are usually looking at her in these paintings, not with. Secondly, her body is not nearly as relaxed as before. She stands in front of a mirror, looking at herself. She is posing. She even covers up parts of her body in a few.

Joan Semmel
Blue Space, 2025
Oil on canvas 601/ 8x 721/8 in (152.7 x 183.2cm)
Courtesy Alexander Gray Associates, NewYork; Xavier Hufkens, Brussels © 2026 Joan Semmel/Artists Rights Society (ARS), NewYork

Compare any of these recent self-portraits at Alexander Gray with her earlier work. Take Sunlight (1978) as an example. In this work, she looks down on her soft pale body. A hand rests over her thigh, the other caresses the back of her foot. A finger on this hand presses down onto one of her toes, a subtle but meaningful detail that turns a body into a person with feelings, preferences, impulses. Her brown hair twirls over her left breast. The sunlit body sits on a white blanket. In the corner of the canvas’s left side are small splotches of grass, offering a narrative clue: she is outside—perhaps in a garden—appearing to enjoy the day’s warm sunlight. Wherever this person is, one also wants to be.

The painting, from a technical standpoint, is sublime (one does not want to look away), but what has always persisted for me, after one must look away, is this woman’s embodied presence. It is an attunement both with life outside and the life within. She is more than just unashamed of her body; she actually seems innocent of the knowledge that she ever had to be—like Eve, of course. And this mode of being cannot coexist with self-consciousness, and self-consciousness is precisely what worms its way into Semmel’s more recent self-portraits. Iris Marion-Young would describe this phenomenon as a woman seeing herself as another thing in the world, and therefore, she “remains rooted in immanence, is inhibited, and retains a distance from her body as transcending movement and from engagement in the world’s possibilities.” It is this distance that becomes present in these recent works where Semmel’s hands cover her face or where she watches herself mediated through the mirror reflection. What nevertheless remains astonishing is how Semmel—ever, yet alone for so long—created work unveiling her own body that simultaneously denied anyone the ability to turn her into an object. Where that sounds like a contradiction, it somehow never was. 

This shift might provide an answer as to why Semmel chose multiple works depicting the story of Adam and Eve to be viewed alongside her exhibit. Tragically, one can’t stay in the garden forever.

Joan Semmel: In the Flesh is on view through May 31 at The Jewish Museum, 1109 Fifth Avenue, New York. Continuities is on view through May 30 at Alexander Gray Associates, 384 Broadway, New York.

Noguchi’s New York Envisions an Ideal City

 

Isamu Noguchi at the debut of Unidentified Object (1979)
Photo: Donna Svennevik. The Noguchi Museum Archives, 04144.

 

text by Hank Manning


In celebration of its 40th anniversary, the Noguchi Museum presents Noguchi's New York, highlighting the artist’s attempts—many of them unsuccessful—to beautify and improve the city. The exhibition presents more than 50 works, including sculptures, photographs, and plots for landscape architecture; and celebrates the museum and sculpture garden, situated in Noguchi’s former home and studio, as one of his gifts to the city. 

Installation view. Photo: Nicholas Knight

Noguchi saw cities as inseparable from their people, particularly enjoying the feeling that, like him, every New Yorker came from somewhere else. In the 1920s, after dropping out of Columbia, he befriended a diverse group of artists. To fund his world travels, he sculpted busts of these friends in various materials meant to represent their personalities—Claire Boothe Luce in marble, Buckminster Fuller in chrome, Suzanne Ziegler in wood. As a central figure in New York’s intelligentsia, he even testified as a character witness at John Lennon’s immigration hearing.

Noguchi’s oeuvre grew to be as diverse as his social circle. After voluntarily spending time in a Japanese American internment camp as a means of protest, he produced more abstract statues, including the geometric Red Cube, installed outside an architecture firm’s office, and Unidentified Object, an eleven-foot monolithic piece reminiscent of a totem. He designed set pieces for Martha Graham’s Broadway production of Phaedra. Noguchi’s first retrospective took place at the Whitney in 1968. He worried that he might be pinned down by the museum’s framing of him as a “throwback modernist carver” more so than a “vital contemporary artist.” This experience strengthened his opinion that “Sculpture is no good if it’s just put in a gallery—It must be a part of daily living.”

 

Isamu Noguchi
News (Associated Press Building Plaque), 1940
Photo: Miguel de Guzman

 

In spite of—or possibly because of—his frequent travels and long periods away from the city, Noguchi defined himself as a New Yorker. He saw his public works as attempts to make the city more interconnected, thought-provoking, and playful. His first-implemented sculpted environment was Sunken Garden, which contains seven large stones extracted from the Uji River in Japan. He described it as “a turbulent seascape from which immobile rocks take off for outer space.” News, a stainless steel plaque depicting a team of heroic journalists, adorns the former Associated Press Building, now 50 Rockefeller Plaza.

Isamu Noguchi
model for United Nations Playground, 1952 (cast 1963)
bronze

Unfortunately, dozens of Noguchi’s most ambitious designs fell victim to political fights and were never realized. He had a strong desire to enhance playgrounds so that children could find their own creative paths. To this end, he both redesigned the particulars—slides, swings, and jungle gyms—and planned to reshape large sections of public parks. In 1933, he unveiled his first public proposal for the city—Play Mountain, which would have occupied an entire block and included steps in the shape of a pyramid’s side, an amphitheater, a summertime water slide, and a winter hill for sledding. These and similar rejected proposals for redevelopment at Washington Square Park, Riverside Park, and United Nations Plaza are now brought to life through animated films at the exhibition. Rejected as well were playscapes at the Bronx Zoo’s Great Apes House, a totem greeting visitors at Kennedy Airport, and MoMA’s sculpture garden.

The exhibition envisions a world where idealists like Noguchi had triumphed, unlike the real city, overly sanitized by powerful urban planners like Robert Moses, who focused on building new highways rather than revitalizing existing communities and at times laughed Noguchi out of his office. Although some of the park plans do seem fanciful—reminiscent of landscapes out of a Dr. Seuss book—we can certainly appreciate the consistent vision, as well as his adaptive spirit—when critics worried children would fall off his playground equipment, Noguchi designed the curved, hilly but not steep parks that made serious falls impossible. He felt equally proud of his unrealized works as of the five public pieces currently standing in the city, understanding that rejection need not be permanent. His work reminds us of New York’s potential to continue improving and serving as a beacon for the rest of the world. 

Noguchi’s New York is on view through September 13 at the Noguchi Museum, 9-01 33rd Road, Queens

Crystal Skulls and Church Fires: Christelle Oyiri’s “Belief May Vary" @ Amant in New York

text by Arlo Kremen

Christelle Oyiri’s solo debut in the US is at Amant, where she continues her investigation of myth-making as an infinite process informed by the continuous need to repatch and adapt to new conditions. Much like her show in Berlin at CANK, Belief May Vary situates Hauntology of an OG (2025) at the heart of this show, but a multiplicity of other media spring from the walls—bas-relief, photography, and sculpture that serve to expand on Oyiri’s film and sharpen its focus.

Hauntology draws heavily on the Memphis Pyramid’s symbolic potential. Clarifying the object through its parallel in the Giza Pyramids, tombs of pharaohs, and monuments to death, faith, and earthly transcendence, the Memphis Pyramid carries a uniquely American interpolation of these associations. Once a sports stadium called the “Tomb of Doom,” it is now home to the largest Bass Pro Shop in the country, a capitalist tourist attraction that brings droves to Memphis to witness this postmodern World Wonder. Today, the Pyramid is a hotel, restaurant, and shopping center, but between 2002 and 2006, it served as a site of worship. The Church of God in Christ held holy convocations in the Pyramid, gathering thousands for their assemblies. Another congregation considered buying the Pyramid during a period of uncertainty and economic failure. Pastor Gary Faulkner, whose 5,000-member congregation filled three different locations for Sunday services, saw the economic drag the structure had on the city, so he offered a solution. He also planned to develop commercial outlets to support the building financially. This offer overlapped with the city’s deal with Bass Pro Shop, which eventually won out. If not, the Pyramid would most likely have been demolished.

Christelle Oyiri and Neva Wireko
Hauntology of an OG (still), 2025
Courtesy of the artists; Amant, Brooklyn, NY; LAS Art Foundation, Berlin; and Pinault Collection, Paris

The Pyramid is undergirded by histories of capitalist spectacle, faith, and the looming threat of destruction, making Oyiri’s Egyptian comparison all the more prescient—how did faith get here? The Parisian filmmaker represents this history without judgment or any moral lashings, using local Memphis lo-fi visuals to probe the Pyramid on its own terms. In collaboration with Memphis poet and rapper Darius Phatmak Clayton and a sample from Princess Loko on her original synth-driven composition, the artist collapses the city’s past and present to unveil the failed futures that continue to mold how faith operates in Memphis.

Hauntology contends with, along with the Pyramid, the burning of Clayborn Temple, which horrifically occurred during her filming trip. Clayborn Temple was a home to a historical Black Presbyterian congregation and was heavily involved with the Memphis Sanitation Workers’ strike in 1968. The church had a similarly sizable involvement in the 1960s civil rights movement as a center for grassroots organizers. Clayborn Temple was a beacon of light for racial equality, an equality that never really occurred as originally intended, with economic devastation marking this majority Black city. Oyiri stills the frame of Clayborn Temple’s burning in CNC-milled polyurethane resin on a wall for Melting Temple (2026). She marks the front of the church and miraculously standing remains of the structure in gold acrylic, while the ongoing fire is left nearly absent; its plumes are signaled by a topographic texture, pushing into and away from the viewer’s space. Rather than propounding destruction, the artist uplifts architectural endurance amidst apocalypse.

Christelle Oyiri
Melting Temple, 2026
CNC milled polyurethane resin, acrylic
Courtesy of the artist

Christelle Oyiri
REVELATION SYSTEM, 2026
CNC milled polyurethane resin and clear urethane resin, acrylic
Courtesy of the artist and Gathering, London/Ibiza

REVELATION SYSTEM (2026) combined CNC milled polyurethane resin and clear urethane resin to create a model of the Memphis Pyramid. Painted in gold to also mimic the Pyramids of Giza, the tip of the tetrahedron, buried in clear resin, is a skull. The myth goes as such: construction workers uncovered a metal box attached to the top of the pyramid, inside of which laid a crystal skull placed there by Isaac Tigrett to “ward off evil spirits.” The skull was displaced, and Tigrett forewarned that a curse would be cast on the new entertainment space. Several misfortunes befell the pyramid—sewage floods and facilities that fell below NBA standards, leading to substantial renovations that had little effect. The space was closed and practically abandoned for most of 2007 to 2015. REVELATION SYSTEM brings this folktale to the fore, situating it within a greater historical context of a snuffed-out future of racial freedom and prosperity that is particularly felt in a city like Memphis, which was a hub for much of the US’s grassroots civil rights activism.

Christelle Oyiri
ALL ABOUT MONEY — DJ SQUEEKY, 2025
Aluminum-charged polyurethane resin foam, aluminum, acrylic
Edition of 5 + 1AP
Courtesy of the artist, and Galerie Buchholz, Berlin/Cologne/New York

Oyiri similarly positions two other myth systems as existing in the wake of the promises of the civil rights movement: rap and the Black Hebrew Israelites. On the far wall of the show, cassette-shaped plaques monumentalize foundational Memphis rappers 8Ball & MJG, Tommy Wright III, Three Six Mafia, and DJ Squeeky. These figures, along with those memorialized in Hauntology—Princess Loko, Gangsta Boo, Young Dolph, Lord Infamous, and Big Scarr—managed to create light from the immense darkness and subjugation at the root of America’s racial capitalism. The cassette was the earliest form of quick dissemination, spreading the words of these legendary sonic architects. In Clayton’s words, “music possesses souls.”

Christelle Oyiri
I DON’T TRUST A SINGLE IMAGE BECASUE I SAW THE TRUTH FROM TWO ANGLES, 2026
Framed lenticular print
Courtesy of the artist

The Black Hebrew Israelites speak on the street while, presumably, the photographer tape-records them. I DON’T TRUST A SINGLE IMAGE BECAUSE I SAW THE TRUTH FROM TWO ANGLES (2026) embodies the quality of the image’s lenticular print, adapting to its spectator’s movements with its three-dimensional illusion. Here, it seems as though Oyiri begs for different treatment of the Black Hebrew Israelites, as, like the other faith systems present in Belief May Vary: racial capitalism’s persistence is the site in which all of these beliefs can be sourced. Words of God do not come from a void; they can always be traced to a rupture, referring to the artist’s continued exploration of how faith and belief are rarely sourced purely from doctrine and are instead informed and sculpted by survival and endurance. Oyiri proposes a balanced consideration of belief as mutable and ever-evolving, often drawing on  social ruptures as a vehicle for faith’s transformations. To quote Clayton once more, “Not only roses but honeysuckle bushes too grow from concrete.”

Belief May Vary is on view through August 16th @ Amant 315 Maujer Street, Brooklyn.

Otherwise Part VII: Conviviality, Artful Infrastructures, Itinerant Organizing & the Creative Commons

La Place

text by Perry Shimon

“…as long as the over-all structure of society does not favor the degradation of everyone into a compulsory voyeur.”

— Ivan Illich, Tools for Conviviality


The previous essays in this collection have sought to examine a conventional contemporary understanding of art that primarily reflects the dominant dynamics of power and finance in the age from which it emerges. Yet the capacity of art, as an evolving and contested category, is not exhausted by the tenets of neoliberal realism. Within the capaciousness of the category, there exist models for the otherwise.

In this penultimate chapter, I want to highlight a number of cultural infrastructures, institutions, and practices that offer inspiring alternatives to the possessive individualism and ever-increasing financialization of both art and life. A precondition for participation in these architectures of artful conviviality, however, is a more equitable distribution of self-determined time, alongside the conditions of social safety and care required to sustain it. The struggle for a more artful and beautiful world is inextricably bound to human and more-than-human emancipation from the ecological and social ruination produced by the destructive logics of endless growth and concentrated accumulation under capitalism.

Santo Domingo plaza Oaxaca, by ryan doyle via Unsplash

IAGO

Francisco Toledo’s Instituto de Artes Gráficas de Oaxaca (IAGO) remains an example particularly close to my heart of a small-scale, community-focused art space that is widely used and beloved. Founded in 1988 in an 18th-century building adjacent to the lively plaza in front of Santo Domingo Church, it was seeded by Toledo’s donation of tens of thousands of art books from his personal collection. These now form a public reference library beside a print studio, gallery, and bougainvillea-covered courtyard alive with birdsong and conviviality. I have many fond memories of reading there happily while listening to the quietly cheerful polyglot murmur, bird sounds, and diffuse sociality of the nearby plaza, with celebratory brass-band processions punctuating the rhythms of the day. Openings at IAGO are warm, gregarious, intergenerational affairs, free to all and accompanied by hearty food and music.

Eiko Ishibashi

Noise Research Union Residency

In 2008, Hamish Dunbar and Keiko Yamamoto opened Cafe Oto in a former paint factory in Dalston, East London. It has since become a beloved institution, both locally and internationally, with one of the most adventurous programs of music and performance anywhere, and it offers a space to artists experimenting beyond conventional tastes and established traditions. In the evenings, there are concerts, performances, screenings, lectures, symposia, and residencies, all realized in a large yet intimate room without a stage or backstage. By day, the venue functions almost as a community center, with a cafe, a modest menu, and thoughtfully curated selections of books and records for sale and reference. It sits on a quiet, leafy street with some outdoor seating and benefits from very little automobile traffic—a stark contrast to, and great respite from—the frenetic avenue just behind. I’ve had countless beautiful and inspiring evenings there, often arriving without even checking the calendar, collecting a fresh mint tea from the kind, artful, and friendly staff, and settling in for an extraordinary cultural evening. Afterward, the room hums with gratitude, conversation, and questions in a deeply convivial atmosphere.

Friche

At another scale, commensurate with the diverse and lively constituency of Marseille, La Friche de la Belle de Mai is a sprawling multi-venue cultural center built on the foundation of a former tobacco factory. It offers galleries, theaters, rooftop space for concerts, gardens, sports facilities, restaurants, cafes, a skatepark, a soccer pitch, a bookshop, artist studios, media production facilities, zones for street art, daycare services, farmers markets, and many other kinds of special events. The facilities also host the offices of some seventy or so cultural and nonprofit organizations. It is filled with joyful life, art, and conviviality, and offers programs and amenities that are inclusive and welcoming to everyone in Marseille.

Centquatre

In Paris, Centquatre—or 104—shares a similar spirit. Located in a former municipal funerary complex in the 19th arrondissement, it first became an informal gathering place for young people, often dancing, before eventually being built out (perhaps even a bit too much) into a vast cultural center with many amenities akin to those at Friche and a lively public program. Both venues provide free, hospitable spaces for sociality and art, without an overbearing commercial presence or the sociocidal imposition of automobiles. At the end of the twentieth century, Ivan Illich wrote in Tools for Conviviality: “The present world is divided into those who do not have enough and those who have more than enough, those who are pushed off the road by cars and those who drive them.” The automobile, and its domination of space at the expense of social and ecological life, remains a powerful example of anti-convivial technology, compounding the deeply uneven distribution of agential time and the impoverished conditions required for its meaningful use.

SESC Pompéia

Brazil’s popular, nonprofit, tax-supported SESC programs offer another shining example of cultural infrastructure worthy of wider emulation. With regional variations across more than five hundred locations in all twenty-seven Brazilian states—far beyond the scope of this précis—I will mention only the iconic SESC Pompéia in São Paulo, housed in a former steel drum factory reimagined by the great architect Lina Bo Bardi as a multipurpose “leisure center” containing libraries, workshops, exhibition spaces, theaters, sports facilities, eateries, and a swimming pool. It is composed of many zones of enjoyment and cultivation, and is enthusiastically used and appreciated.

Minna no Mori

Minna no Mori (Everyone’s Forest) Media Cosmos, a municipally led civic and cultural project in Gifu City, is housed in a stunning building by Toyo Ito. Its sweeping organic wooden lattice structures, suggestive of mycelial forms, cast a warm, diffuse light over an expansive library, workshops, galleries, and spaces for education and cultural exchange. The space is filled with members of the community from every generation: learning, playing, reading, and working within a structure that clearly expresses profound respect for the people and values that animate it. When I asked the reference librarian about an artist I was researching, she kindly asked me to return at the end of my visit, at which point she presented me with a brimming folder of carefully compiled resources and suggestions for further inquiry.

More generally, Japan has one of the most sophisticated and robust cultural infrastructures I have ever encountered, combining more and less technologically complex forms and methods. In most places I visited, there were visitor information centers where all manner of cultural guidance was made freely available in a variety of languages. Warm, patient, upbeat, and hospitable guides generously offered advice and recommendations. A4 sheets announced imminent cultural happenings through beautiful graphic design and thoughtful presentation displays. This practice was common in significant cultural institutions of many scales, which in turn displayed resonant announcements for one another, connecting organizations in a mycelial web of aesthetic and social affinities. Online, robust and widely used platforms such as Tokyo Art Beat carry this spirit into the digital sphere.

Throughout the country, there is substantial regional and municipal support for recurrent seasonal art festivals that both celebrate local cultures and invite meaningful dialogue from abroad. These initiatives feel less determined by the market and its influence on a distinctly neoliberal form of biennial-making, which is more prevalent in the West. Many local art festivals honor their histories and earnestly invite cultural exchange with artists from abroad in a way that feels distinctly more open, playful, and inviting of participation.

The Eagle

I also felt, perhaps on account of the strong Shinto current still running through Japanese life, a reenchantment of quotidian aesthetic experience, along with a respect for the more recent past. I felt this acutely in jazz and classical kissas, or listening cafes, where people sit comfortably and quietly in an unusual kind of social space simply to hear beautiful recorded music played on excellent sound systems. My favorite kissa in Tokyo offered a small library of art and anthropology books and journals, and served a modest menu of simple pasta dishes in a cozy Japandi-feeling basement beneath a commercial corridor in Yotsuya. There was something akin to sacredness, and certainly deep satisfaction, in this contemplative being-together. It is not unlike the onsen and sento cultures where I found solemn peace and respite, especially from our hyper-technologized present and its tools, which, as Illich put it, “must inevitably increase regimentation, dependence, exploitation, or impotence, and rob not only the rich but also the poor of conviviality.” Spaces of respite and spaces of conviviality may well go hand in hand in providing models for how to be together outside the narrow, competitive, and antisocial relations of neoliberal exchange. Within Japan, and particularly in the countryside, I felt a sense of enchantment and gentle conviviality institutionalized in a way that feels profoundly absent from my life in Western metropoles. I was reminded of this daily by each, often simple, Shinto shrine encountered, inviting us into greater awareness of the quotidian and superabundant sacred.

It has been profoundly depressing to witness the early promise of the internet largely captured by insidious monopolistic corporations developing increasingly predatory, addictive, and antisocial practices for extracting profit and attention. Yet, in response, and much like the public library system before it, there exists a strong creative commons countermovement demonstrating an entirely different mode of organizing cultural production and life. Its protagonists operate at many scales: from the expansive and global Wikipedia, with its incalculable number of contributors and contributions to the knowledge commons, to more intimate organizations such as the Public Domain Review, dedicated to presenting curated selections of public-domain materials and generously contextualizing them for artists and researchers. Sound-sharing communities like Freesound and image-sharing communities like Unsplash have created vast audio and visual commons through which people can share, create, and collaborate, illustrating our better capacities for mutual aid. Beyond even the creative commons movement are shadow libraries such as Memory of the World, Libgen, and UbuWeb, which explicitly common and curate copyrighted materials considered of social and cultural value.

freesound.org

The questions of copyright and possessive individualism are complex, and I understand, to a degree, those positions advocating the fair remuneration of artists within neoliberal conditions. Unfortunately, however, I fear this line of thinking ultimately reinforces capitalist logics, narrows the range of beneficiaries, and fails to account for the collaborative and ecological contributors involved in anything that can meaningfully be called a work of art. Rather than devising ever-more-complicated technological and energy-intensive systems for administering artistic private property, it would be simpler and more socially beneficial to provide something like a universal or guaranteed income alongside a broad commoning of creative media and the redistribution of self-determined time needed for artful collaboration and exchange. The commoning of creativity I am describing already exists in impoverished form for most people making and sharing things today—writing, pictures, music, and so on—before the vast majority of value is extracted by a handful of monopolistic firms. How to enact a transition away from neoliberal realism within a geopolitical context of multipolar colonial power formations remains an open and urgent question, one illuminated by the precedents, axioms, and spirit of the models mentioned here.

Artists and organizers living under structurally disadvantaged conditions within the ruins of capitalism, and still seeking meaningful forms of gathering, have long experimented with alternative practices of sociality, art-making, and the sharing of knowledge. In a context poor in convivial cultural infrastructure, a few notable examples come to mind.

It was through my friend Gareth Evans that I became part of the London Walking Collective, a perambulatory, convivial, and welcoming gathering of friends and friends of friends, who meet to wander a given, often urban, environment with a playful Situationist spirit, together co-authoring a social essay unfolding through time and space. Sometimes a historian accompanies the walk to provide context, other times, a theoretical cosmologist reads Rumi above a buried river in the so-called Queen’s Wood. These hearty and edifying perambulations typically end in a public space of sociality, a pub or restaurant, where everyone is welcome, and laughter carries the group joyfully into the evening. Gareth, an inveterate and largely unaffiliated organizer of cultural events around London, often concludes the gatherings he facilitates with an open invitation to continue elsewhere nearby. This simple act of hospitality in cultural facilitation is among the most generous practices of conviviality I know.

Place Settings “Ascension” Photos by Noah Collier

Place Settings “Experiments in Space"

Los Angeles’ Place Settings, founded by Laura Nelson and Anya Ventura, makes use of Hollywood sets and other nontraditional locations to organize thoughtfully conceived, place-focused lectures on subjects ranging from shorelines to supply chains to lithium mines. Emerging from interests in third spaces, alternative pedagogies, and the undercommons, the project invites us to consider how impoverished architectures might be détourned or reimagined so that we may gather meaningfully and exchange knowledge under conditions of duress.

Each summer solstice in Oakland, California, within a stunning columbarium and mausoleum reimagined by Julia Morgan in a former transit center beside Olmsted’s Mountain View Cemetery, a day-long performance of new, classical, and experimental music takes place. Nearly a hundred musicians fill the labyrinthine architecture and gardens with porous sound. It is a joyful event I look forward to each year, skillfully conceived and organized by Sarah Cahill, featuring a beautiful ensemble of diverse musicians that score an experience encountered differently by every fortunate participant: a superabundance of sonorous conviviality resonating generously until the sun sets on the longest day of the year.


Otherwise is a series on neoliberal contemporary art and its unbounded remainders by Perry Shimon.


Otherwise VII: Coming Soon


Otherwise Part VI: The Totalizing Grid and the Music to Come

Антон Дмитриев / ehmitrich

text by Perry Shimon

The grid, in short, is a medium that operationalizes deixis. It allows us to link deictic procedures with chains of symbolic operations that have effects in the real. Hence the grid is not only part of a history of representation, or of a history of procedures facilitating the efficient manipulation of data, but also of “a history of the different modes by which, in our culture, human beings are made into subjects.”

- Bernhard Siegert

Music has no subject. It is neither the manifestation of an idea nor the illustration of a phenomenon. There is no musical heuristic. Music proves nothing. It refers to no dialectic of order and chaos, reveals no secret harmony of things, it does not render perceptible the mystery of mathematical relationships or the secret song of Nature. Nor does it call to God, nor does it corrupt the youth. It does far more than this.

- François J. Bonnet 

The grid has long functioned as a top-down cultural technology for organizing space and subjects. Orthogonal planning emerged in the Indus Valley around 2500 BC, with cities like Mohenjo-daro and Harappa laid out along straight streets, and standardized architecture intersecting at right angles. In ancient Egypt, around 1895 BC, under the reign of King Senusret II, Kahun (or Lahun) a city was built in a similar fashion—tellingly—to house temporary laborers enlisted to construct a tributary pyramid. Similar spatial ordering appeared in early Chinese imperial planning, with examples like Chang’an in the Tang dynasty, where the city’s rectilinear layout was bound up with cosmological ideas of political authority and cosmic harmony. In Mesoamerica, around 100 BCE, Teotihuacan emerged as a gridded city covering more than twenty square kilometers, with standardized living compounds and monumental axial avenues.

Watercolor by Jean-Claude Golvin

Excavations at Mohenjo-daro in 1924

While much about the social relations of these cultures remains speculative, these projects developed in ways that imply a tendency to organize space and bodies into governable units. They appear as coordinated, external attempts to control contingent and autonomous movements and agencies—or a system of rule that operationalizes deixis, in the words of Bernhard Siegert.

In the classical Mediterranean, the grid became an explicit instrument of imperial administration. Greek planners like Hippodamus of Miletus promoted orthogonal city plans that divided urban space into regular blocks, reenforcing ideals of order, productivity, and civic organization. The Romans extended this logic across their empire through surveying techniques that divided conquered land into standardized parcels for settlement and taxation. Cities like Timgad exemplify this approach with a rigid intersection of axes that imposed a legible structure on territory, allowing the imperial state to efficiently administer property and movement.

Timgad By Hamza-sia

During the early modern period European colonial powers applied the grid to remake landscapes across the Americas. Spanish colonial planning codes such as the Laws of the Indies mandated orthogonal town layouts centered on a plaza, replicating administrative order across distant territories. In North America, the grid reached an unprecedented scale with the Land Ordinance of 1785, which divided vast areas of land into square townships and mile-wide sections. Through this survey system, the continent was transformed into a vast cadastral grid, enabling land commodification, agricultural settlement, and speculative real estate markets.

Nelson Loverin’s version of the “Polish System” or “centograph” in Loverin’s Chart of Time (1882). via Public Domain Review

Western music theory as well developed a grid-like ordering. The emergence of equal temperament, associated with figures like Johann Sebastian Bach and his paragonal Well-Tempered Clavier, divided the octave into twelve evenly spaced intervals. This tuning system smoothed over the irregularities of natural harmonic relationships so that instruments could modulate freely between keys. While often celebrated for enabling harmonic flexibility, equal temperament strictly determined a form of acoustic standardization: the continuous spectrum of pitch discretized into a fixed grid of twelve tones per octave. Like the cadastral grid imposed on land, the tonal grid turns sonic space into a uniform field of interchangeable units.

Bach’s Well-Tempered Clavier

A similar process occurs in the organization of musical time. Western rhythmic notation, especially from the Renaissance onward, increasingly emphasized metrical regularity—bars, beats, and subdivisions that partition time into predictable intervals. The musical measure becomes analogous to a parcel of land within the larger temporal survey of a composition. Once time is divided this way, it becomes possible to coordinate large ensembles, synchronize performance, and eventually mechanize “musical” reproduction.

In the twentieth and twenty-first centuries this logic further intensified with the rise of electronic production tools. Digital audio workstations like Ableton Live and Logic Pro present music explicitly as a rectangular grid of time and pitch. Beats are subdivided into quantized increments and notes are snapped into place along vertical timelines. Quantization algorithms automatically correct deviations from the grid, pulling performances toward mathematically precise timing. The interface makes visible a conception of so-called music that is treated as a field of discrete coordinates where events can be standardized, reproduced, and transacted.

Ableton view

This digital grid is another reflection of the same epistemology governing contemporary spatial infrastructures. Just as planetary sensing systems such as the Global Positioning System (GPS) discretize the Earth into coordinates, digital music production discretizes sound into samples, beats, and MIDI events. The result is a sonic environment in which musical gestures become data points within a computational framework. Rhythm becomes a timing grid; pitch becomes a numbered scale, and each “musical” event becomes parcellated and recombinable information.

Seen from this perspective, the history of Western music can be understood as a gradual intensification of quantization and emplacement on the grid—the translation of continuous sonic phenomena into standardized units. The same cultural impulse that divides landscapes into parcels and cities into orthogonal streets also divides sound into notes, measures, and beats. In both cases, the grid becomes the cultural infrastructure in which the world is discretized and datafied, so as to be owned, manipulated, and controlled.

Siegert presciently pointed out in the beginning of the 21st century that: 

The fusion of matrix grid and GPS has ensured the global presence of the operationalized deixis first conceived of in connection with the grid-and-register-shaped settlements of South America. Indeed, what better way to describe some of the basic aspects of our media culture than to point to the mutual translatability of cartographic grid, topographic grid, planning grid, and imaging grid? Linked with the convertibility of these diverse grids and with corresponding scaling techniques, grids—a formidable cultural technique—have become the basis of a mediatization of space from which hardly anything can escape. 

NASA

The becoming-totalizing grid now surveyed by satellites and security cameras, in concert with the rectilinear self-surveilling smartphones now requisite for planetary citizenship renders everything and everyone on the planet susceptible to the spatial logics and social determination of the powers administrating them. 

Cultural production today is nearly completely rendered within the logics of the grid, from the material form our cultural artifacts take to the institutions that house them, the server farms that store and disseminate our art, and the proliferating screens that reproduce them. Music, and specifically electronic music, provides a particularly clear illustration of these governing logics. The automobile factory with its increasingly automated modes of production was the historical backdrop from which techno emerged in the northern United States, with artists articulating the sonic and subjective fracturing experienced by the dissolution of both job security and artisan skills. Automatically looped musical samples featuring human voices and instruments reduced to mechanically-produced recurrences performed this sociotechnological transition. The increasing totality and smooth functioning of automation coarticulated itself coextensively with the gradual diminution of earlier human elements and melodies (traditions and rituals) and tends towards a kind of fully mechanical and quantized techno, snapped to a disciplining grid and endlessly cycling through highs and lows, as characteristic of both contemporary techno and capitalism.  

Aleksandr Popov

The interpellated subject of this neoliberal music typically spins around alone, arms flailing, in a tight and narrow choreography of repetitive gestures, often taking pharmacological drugs to induce spikes of dopamine, serotonin, oxytocin, and other endorphin-like chemicals—that is, if they’re not simply standing and staring, subordinated, in front of the DJ with their phone recording. The power of these dynamics are not lost on preexisting power structures and strange syncretic blends have been emerging through these periods of transition. In late 2025, outside the 14th century St. Elisabeth Cathedral in Košice, Slovakia, a rave was organized as an evangelizing event and celebration of an archbishop’s birthday with a DJ priest and video blessing from Pope Leo XIV. The widely shared video on social media featured an elaborate laser light show spectacle to a rapt and roused crowd. In China today, both schools and factories have begun playing intense techno music to energize the students and laborers, while underground rave scenes are gaining in popularity for young employees who often work the “996” work week (9 a.m. to 9 p.m., 6 days a week). The idea of dancing alone to high BPM techno after a 996 work week seems to me to be yet another illustration of the internalization of the hegemonic values of power articulating themselves aesthetically in their time. 

 
 

One might look at a DJ priest as a syncretic emergence of different forms of power and values, and just as easily look at critically acclaimed contemporary musicians to arrive at similar conclusions. Four Tet, Jamie xx, A.G. Cook, and Jacques Greene offer notable examples that contour these developments in power and music. Descending from traditions of well-tempered recurrent sonic architectures thoroughly emplaced on the grid, their music illustrates with extraordinary virtuosity a distinct spirit of neoliberalism, with its acceleration, volatility, dopaminergic calibration, and smooth quantized transactability. Their musical production is, of course, immediately at home on the grid, samples widely, incorporates diverse musical elements into its tumultuous cycles, and like much Christian music, tends towards a conjuring of transcendence and ecstasy.

 
 

Four Tet’s recent Only Human (MPH Remix) neatly scores this essay’s thesis, engridding what appears to be a chorus of one singing anxiously, before totally parcellating and recombining it into an exuberant posthuman hocketing of the hyperventilating remnants of alienated breath. Jamie xx’s recent remix of Robyn’s Dopamine is like a veritable dopamine releasing agent, and you can feel your brain flooding with chemicals at the drop. The lyrics are a looping “I know this is dopamine, but it feels so good to me.” A.G. Cook and his live performance are a baroque accelerationist hyperpop spectacle of light and chopped sound producing rapturous effects in his ecstatic audiences. Jacques Greene’s Believe opens squarely on the grid, with mechanical bleeps invoking a life-support machine, and builds through breathless chopped and looped vocal segments that intensify—booming until they bust—and then begin again, until they are seamlessly mixed into the next like articulation.  

These Christian and liberal traditions of music have their critical practitioners who, with varying degrees of consciousness, interrogate and deconstruct these cultural techniques. Many jazz musicians of their day, like Elvin Jones or Milford Graves, seemed almost at war with the grid, playing in a fugitive relation to the imposing structures on life and art. It remains an open question how much this playing ahead of or behind the beat (the grid), and even beyond it, escapes the logics that determine its negation. I heard Fred Moten give a lecture in which he suggested the virtuosic drummer is a frantic attempt to reconstitute a lost polyrhythmic sociality after the deracinating horrors of the Middle Passage.  

Today, artists like Burial and Oneohtrix Point Never seem to be operating in a similar embedded antagonistic tradition, knowingly provoking and deconstructing these orthogonal conventions and genealogies. Listening to Burial’s “Archangel” is like wandering the ruins of grid-based domination, getting lost in a graveyard, desperately trying to find one trustworthy person in the deterioration of sociality under capitalism, praying in the apocalypse, and then not transcending it. Oneohtrix Point Never’s “Lost But Never Alone (Forced Smile Edit)-Amazon Original” of 2020 is a pandemic-era dirge of impossible-to-locate nostalgia at the end of history, a sonic rendering of the deep anomie and a reactionary turn to what was never there, or at least its highly dubious, glitching and unstable, metastasizing and mutating simulcra. Love in the Time of Lexapro, the strained limits of the standard “I Only Have Eyes for You”, and “Sticky Drama” (as well as A.G. Cook’s remix of the same) offers apopalyptic deconstructions rendering the incommensurability of modern affects and postmodern hyperspace.  

Hatis Noit video stills from Angelus Novus

The hypercultural artists of a post-internet age are upon us as well. While the twentieth century certainly had its many pleasurable syncretic modernisms, artists like Hatis Noit hailing from the remote Shiretoko in Hokkaido and now based in London, draw from a self-taught, largely YouTube-enabled exploration of Bulgarian and Gregorian chanting, operatic styles, Christian devotional music, Gagaku Japanese classical, and avant pop. She committed to music at sixteen while staying at a women’s temple in Nepal where she encountered a monk singing Buddhist chants alone. Her video for “Angelus Novus” shows a melting and shifting form, a kind of superfluid deictic subject, morphing and straining inside and against a becoming-virtual Euclidean space, while toggling divergent, diasporic musical styles and asemic whispering.  

On social media, a new kind of hypercultural curator is emerging, piecing together and often scoring compilations of loosely authored, produced and distributed fragments of visual culture. There are echoes of ethnomusicology, though largely without the kind of rigorous analysis and historical situation the discipline is known for. There is a spectrum of contextualization ranging from musical and visual assemblist accounts like Dust-to-Digital which offers some light contextual information in their extraordinary and poetic round-ups of largely self-and-spectator-published musical ephemera; accounts like The Breeding Castle who revel in a hallucinatory hypercultural pastiche of libidinally-charged, often AI-generated, visual-musical production; as well as accounts like Error 404 who share a captivatingly curated variety of free-floating musical representations, which ostensibly promotes their own DJ practice and label. These unfolding histories of culture and power play out on the social media “grid” where echoes of anthropology, privatization, and extraction are ever present.   

In his thoughtful clearing of a space for the “music to come” François J Bonnet offers:

The music to come can never be a space for performance or for the demonstration of prowess. The virtuosity of this or that musician, the mastery of a conductor, the extraordinary vocal abilities of a singer, bravura pieces and extraordinary performances of reputedly ‘difficult’ works—these are the distinctive elements that contribute to the dramatization and glorification of music. There is a strong tendency toward the supplementation of music with superlative elements, from the authoritarian figure of the conductor to the near deification of the superstar. These elements are peripheral to music, but they constitute a connective tissue that is so present, so powerful, that it even ends up affecting the music itself. Prowess, glorification, and hubris have become components of the musical vocabulary. The unavoidable consequence of this hybridization of music and vainglory is to shift the stakes of music toward stakes of power, either through the exercise of power itself or through its representation, which is itself always already a process of power.


Otherwise is a series on neoliberal contemporary art and its unbounded remainders by Perry Shimon.



The Hollywood, Star-Making Machine On View @ MoMA

 

Otto Dyar. Carole Lombard, c. 1933. Gelatin silver print, 13 7/8 × 10 1/2″ (35.2 × 26.7 cm)

 

text by Emma Grimes

MoMA’s Face Value exhibition, showcasing 20th-century celebrity press images, is a compelling exploration into the celebrity star-making system. The show includes more than 200 photographs, spanning 1921 to 1996, including discarded studio images of stars such as Joan Crawford, Jean Harlow, and Marilyn Monroe. The pictures sprawl across two floors, submerging you in an atmosphere that feels reminiscent of walking around a movie studio in LA.

In one sequence of four images from 1933, Jean Harlow applies her makeup in front of the camera. She sits at a glass table, adorned with beauty trinkets, in a silk robe trimmed with fur sleeves. At first she gazes at her reflection in a hand-held mirror, then she applies her eyebrow pencil while looking into the camera, then her lipstick, and finally she breaks out into a laugh as she combs her hair. It’s the star performing a private moment, inviting the viewer into what appears to be her unguarded, real self. 

In his 1979 pioneering book about the constructed public image, Stars, film scholar and theorist Richard Dyer wrote about the mass desire to feel that we “know” celebrities as they “truly” are. We want to see the person at home in their Sunday morning pajamas as much as the impeccable, polished one on stage. Face Value’s appeal is in watching how this illusion is assembled. The photos of Harlow are glaringly artificial: studio lighting and design alongside her rehearsed spontaneity, yet knowing this doesn’t extinguish the felt sense of having been granted access to her private self.

Looking at some of these photographs that perform authenticity, it’s hard not to think of a few contemporary celebrities and pop stars who have mastered this art. They share just enough images to feel you’ve been given “access” to their inner world, whether they’re paparazzi photos leaving dinner or “no-makeup” selfies posted on social media. They know that success, especially the monetary kind, requires an attached audience devoted to your every move. To see Jean Harlow apply her makeup is to see a layer that’s supposed to be hidden, and devotion requires intimacy, even if it’s artificial.

Step back a few feet and allow your eyes to drift across all of the images, until their names and individual faces fall away. The stars flatten into one figure. She or he is likely posing in a studio with its bright lighting, wearing a glamorous dress or suit. The sheer quantity of these images, and their repetitive formula, challenges the comforting idea that fame is the natural consequence of an innate, magical essence. The pattern of posturing, lighting, and styling work conjunctively to construct each person’s allure. Taken together, these photographs are a telling portrait of the powerful machine that built them.

Installation view of Face Value: Celebrity Press Photography on view at The Museum of Modern Art, New York, from June 28, 2025, through June 21, 2026. Photo: Jonathan Dorado

With the emotional manipulation inherent in the construction of these identities brought to the foreground, we can see how they’re designed to shape our perception of who is exceptional and worthy of devotion. They also tell us, more indiscreetly, to buy a ticket. The economic impact of movie stars is also a central subject of Dyer’s Stars. Studios, banks, and investors rely on the star as capital. In 1933, Paramount was in an economically precarious situation until the unexpected success of films like She Done Him Wrong and I’m No Angel starring Mae West stabilized the company. Deanna Durbin had a similar impact for Universal in 1937. Behind just about every great Hollywood producer, was a captivating woman who rescued him in a moment of fatal distress.

The exhibit moves closer to the present moment, including screen tests and images from Andy Warhol, Dennis Hopper, Diana Ross, and Oprah Winfrey. Winfrey poses with the silhouette of Michael Jackson, promoting her special interview with him. In the original caption that contextualized the image, Winfrey’s name is underlined in red ink. Her name is a brand, and circulation of that brand is everything. The more it’s repeated, the more value it accrues.

Nearby, a wall of athletes extends the show out into a new territory. The football and baseball players are posed with an equal amount of deliberation as the actors, highlighting how the star-making machine stretches across the board. It might be easier to believe you’re a fan of a quarterback or baseball pitcher because they possess a unique, physical talent. And while they do possess talent (of a more measurable kind than actors), their equally constructed images call our attention once again to the way our attachments and sympathies are directed by a system working behind the scenes. As with the Hollywood stars, these feelings of adoration are the driving factor behind their earning potential.

 

Jackie Robinson, c. 1950. Gelatin silver print, 10 × 8″ (25.4 × 20.3 cm)

 

But knowing this doesn’t smother desire. Standing in front of a photograph of Barbara Stanwyck, I felt my long-lasting admiration for her. And though I had been contemplating all of the ways in which these images before me were manufactured to sell me something, I wanted nothing else but to go home and stream The Lady Eve.

Helene Schjerfbeck’s Long-Awaited Debut Arrives @ The Met

 

Helene Schjerfbeck
The Tapestry (1914-1916)
Oil on canvas
35 1/4 × 36 1/4 in. (89.5 × 92 cm)
Photo: Per Myrehed

 


text by Emma Grimes


The ongoing Seeing Silence exhibition at The Metropolitan Museum of Art offers an impressive exploration of one of the 20th century’s greatest, and long-overlooked, Modernist painters, Helene Schjerfbeck. The sprawling show gathers more than fifty works by the Finnish artist, spanning from 1880 to 1945, just a year before her death at the age of 83. It marks an astonishing debut—Schjerfbeck’s work has never before been examined so thoroughly by a major US museum. While she has long been admired by Nordic countries, her oeuvre has only recently begun to draw broader international recognition.

Schjerfbeck was born in 1862 to an affluent family in Helsinki. Bedridden for weeks as a toddler following a tumble down the stairs, her father encouraged the four-year-old to begin drawing. While details of her childhood are limited, her biographers have largely characterized it as “lonely and bleak.” By eleven years old, she was enrolled at the Finnish Art Society’s Drawing School—her exceptional talent earned her free tuition—and quickly advanced through the coursework. Schjerfbeck, who was itching to visit Paris, was finally awarded government funds in 1880 to travel abroad.

Seeing Silence begins right after this period. The alluring portrait, Youth (1882), depicts a nude young man from the waist up. His pale skin emanates with the simple faultlessness of youth, while his muscular contour is painted with an equal measure of softness and precision. Behind the figure is a golden background, and Schjerfbeck’s restrained palette has the effect of intensifying each color. Every tone feels concentrated, as if the pigment had been distilled to its purest form. 

An early self-portrait from the decade demonstrates a similarly controlled and forceful use of color. Schjerfbeck gazes past the canvas as strands of yellow hair spill over her forehead. Her hair nearly dissolves into the dark, golden-brown background, making her pale face, pink cheeks, and grey-blue eyes appear like a spotlight on a stage. And though her facial features are sweet and delicate, they never conceal a deep-rooted solemnity.

 

Helene Schjerfbeck
Self-Portrait (1884-1885)
Oil on canvas
19 11/16 × 16 1/8 in. (50 × 41 cm)
Photo: Finnish National Gallery / Henri Tuomi

 

By far the most intriguing work from this decade is The Door (1884), which depicts a flat, black door inside an unidentifiable room. Schjerfbeck painted this scene from a chapel in Brittany, but you wouldn’t know it from looking at the scene. Strokes of light glint from beneath the dark doorway, and a nearby archway disappears into the wall. At twenty-two years old, her technical prowess had already been proven. What else was there to do but flirt with form and representation?

In the following gallery, the paintings leap forward in time. One of the many figure paintings on view, Maria (1906), depicts a woman turned away from the viewer, absorbed with a book in her lap. A bright splash of luminous blue paint represents her dress. The edges of her head appear lightly illuminated, as though catching rays from a distant light source. Yet even though light appears to fall across her face, there’s no implied world beyond the canvas. This painting, like many of Schjerfbeck’s works, refuses to allude to anything outside its own boundaries.

Schjerfbeck’s sitters are purified of excess, eliminating nearly all specificity. A stroke of grey suggests her elbow. A round-ish shape of paint represents her dress. Schjerfbeck offers the barest details while still maintaining the recognizable structure of a figure. But this painting contains a curious exception among her oeuvre. In the upper right corner, the artist has painted the sitter’s name: “MARIA”. For an artist so committed to ambiguity, it’s an oddly specific gesture.

The third gallery contains several of Schjerfbeck’s still lifes and landscapes, and it offers perhaps the most compelling opportunity to observe the evolution of her aesthetic. In her 1892 work Blue Anemones in a Chip Basket, delicate purple flowers rest in a finely rendered wooden basket. The blossoms are soft, lifelike, and precise. Compare these flowers with the apples Schjerfbeck would paint fifty-two years later in Still Life with Blackening Apples (1944).

 

Helene Schjerfbeck
Still Life with Blackening Apples (1944)
Oil on canvas
14 3/16 × 19 11/16 in. (36 × 50 cm)
Photo: Rauno Träskelin / Didrichsen Art Museum

 

In this later painting (painted at 82 years old), the apples appear less like the recognizable fruit and more like a sequence of rounded, brightly colored forms. Oblong shapes in mint green, raspberry pink, yellow, and black represent the fruit. Beneath them lies a horizontal block of layered color—splotches of lavender, blue, and green that blend and overlap. The artwork’s museum label says that the blackened apples are likely symbols of Europe, painted amid the devastation of World War II. Yet this was also, interestingly, painted two years before her death. And seen alongside the self-portraits from this same period, one might wonder whether the rotting apple functions as another kind of self-image.

The final gallery gathers multiple of these self-portraits across Schjerfbeck’s life, and it’s an extraordinary room to walk through. One moves chronologically through the space, beginning with the bright-eyed, naturalistic images and ending with stark, skeletal depictions that recall the disquieting distortion of Munch’s The Scream. Any resemblance to an elderly woman is coincidental. She doesn’t seem interested anymore in painting the face that gazes back in the mirror, but is profiling decay. Her eyes are empty holes; her mouth is in a perpetual, gaping “O”. They rattle and disturb.

 
 

The exhibit seems to invite viewers to read these works as windows into Schjerfbeck’s self-perception and relationship with mortality, which is undeniably an instinctive and compelling way to approach them. Yet framed primarily as psychological documents, one might miss the ways in which these works present a culmination of Schjerfbeck’s lifelong investigation into form. In this final gallery, her face becomes just another object of fascination for her artistic endeavor. What if these self-portraits aren’t simply treated as autobiographical confessions, but are also viewed as the logical endpoint for Schjerfbeck’s perpetual formal exploration of the medium?

In this sense, her face is an equally privileged subject as the rotting apples in Still Life with Blackening Apples (1944) or the figure reading in Maria. The mirror is another surface upon which she can continue her inquiry into form. These late self-portraits aren’t only universal meditations on aging and death, but they are the conclusions to a brilliant, life-long investigation of reduction, and here they meet their most radical—and terminal—point.

Seeing Silence is on view through April 5 at The Met, New York.

Sterling Ruby’s Atropa Explores the Duality of Life @ Sprüth Magers New York

Atropa by Sterling Ruby, Sprüth Magers New York, 2026. Photo: Isabella Bernabeo.

text and photographs by Isabella Bernabeo

Hidden away on the second floor of an old Upper East Side building, Sterling Ruby’s Atropa explores the duality of life through unconventional artistic methods. Named after the nightshade genus, more commonly known as deadly nightshade, Atropa also references Atropos, a Greek Fate and the eldest daughter of Zeus and Themis. She is the goddess who cuts the thread of life, allowing her to decide the time and manner of a mortal’s death.

After climbing up an old, rickety staircase, we enter what appears to be an empty apartment flat. The sleek white walls and dark brown hardwood floors dominate the space until they are met by tiny, intricate black lines within pale wood frames, arranged along the walls. 

Atropa by Sterling Ruby, Sprüth Magers New York, 2026. Photo: Isabella Bernabeo.

These graphite and pen-on-paper drawings seem to shift and move, their lines twisting fluidly like a worm wiggling to life. Though they were made just last year, these pieces trace back to a series that Ruby began working on thirty years ago. Each of them is drawn with instinctive human gestures rather than the controlled mark-making characteristic of a traditional representational practice. 

All eight drawings are also named after a flower – from Henbane in the nightshade family to Bleeding Hearts in the poppy family to Morning Glory in the convolvulaceae family – many of which are highly poisonous plants. 

The artworks, each with a dark void near the center of the penwork, seem to represent the endless dangers that accompany the natural world, yet the black, scrawled lines from the void seem to reach beyond the page, yearning to reconnect with the land of the living. The pieces showcase the true paradox nature embodies: the destructive venoms of a flower alongside its medicinal properties, the beauty humans create alongside the destructive instincts that surface daily. 

Atropa by Sterling Ruby, Sprüth Magers New York, 2026. Photo: Isabella Bernabeo.

Settled between the drawings are six bronzed flowers, some resting upon dark brown mantels, others stationed on white podiums, and one even large enough to stand on its own: a lone slouched sunflower waiting for the sun to rise. 

All of these flowers, which are the exhibition’s sole sculptural component, are made in Ruby’s studio after being cut, dried, and cast. The burnout process fully incinerates the flower, leaving behind only a bronze mold of what it once was. These sculptures each reveal the flowers in various states of blooming and decay, underscoring once again the bewitching parallels of life. 

It’s only then that you turn around and spot a small square opening leading into a second room, just now realizing that Ruby’s exhibit is separated into two parts. The second section clearly contrasts with the first space; the endless whites, blacks, and browns are now replaced with vibrant splashes of blue, purple, and green. 

This compact rectangular room is filled with watercolor collages. Hanging on the wall to the right are three black-and-white photographs of overgrown trees whose branches split off in every direction. One of the images, SPLITTING, remains as simple as that, whereas the two others are engulfed in a spray of green lines that design a checkered pattern. On the adjacent wall hang two very similar works, yet instead of black-and-white photographs of trees, it’s a flat landscape. Painted above the curvy hills are clouds of purples, pinks, and blues, creating a stunning winter sunset. 

Across from this scene, beige and aqua take over, as two final collages hang next to a wood and bronze sculpture. The sculpture, Vestige, appears to be a curved sword or feather thrust into a stone. The handle, a light burl wood, slowly morphs into an aqua blade. The collages, Hippies and Kissing Hippies, apply large black watercolor stains on a beige background to create human faces, both crowned with wreaths of leaves and flowers. 

Whereas Ruby’s first room encapsulates the natural decay of an environment, this room embodies an exuberance of life. Atropa collocates mortality within two separate encounters, balancing the pleasant beauties and agonizing inevitables that life has to offer.

Atropa is on view through March 28 @ Sprüth Magers 22 E 80 Street, New York

Spectrum of Desire Challenges the Narrative of Our Current Culture War @ The Met

 

Aquamanile in the Form of Aristotle and Phyllis
South Netherlandish
late 14th or early 15th century

 

text by Hank Manning

The Met Cloisters, a replica of a medieval castle atop a hill in Manhattan’s northernmost neighborhood, has collected more than fifty items from Western Europe, produced between the 13th and 15th centuries, to reanalyze them through modern queer theory. The collection—including statues, manuscripts, jewelry, and household items—reveals that, although the church wielded immense power during this period—and with this came restrictive laws on sex and marriage—gender fluidity, androgyny, and same-sex relations were neither hidden nor uniformly stigmatized in art. 

 

Christ and Saint John the Evangelist
German
1300-1320

 

Much of Spectrum of Desire’s art considers the complex ways in which artists have interpreted Jesus Christ’s gender and relationships. Christians’ relationship with Jesus is paramount, and artists often framed this in erotic terms. Nuns forsake romantic relations on Earth and instead devote themselves spiritually to Jesus. This takes on another dimension in the frequent portrayal of Jesus as a handsome baby. Men, too, form special relationships with the prophet, such as Saint John the Evangelist, depicted in a 14th-century German statue in which the two men pose like a married couple, with right hands joined and Jesus’s left hand hugging John’s shoulder. (In another piece, the Virgin Mary appears in a similar union with her cousin Elizabeth.) Artists considered the fluidity of Jesus’s gender. After all, why should an image of God, creator of all people, conform to only one gender? His wound on the crucifix often resembles a vulva; his suffering is compared to birthing pangs, and the entire experience is said to be the birth of a religion. 

Two Riddles of the Queen of Sheba
Upper Rhenish
circa 1490–1500

Artists of the time held broad perspectives on gender fluidity, even though they did not have anything approximating this modern term. At least thirty Christian saints changed their gender appearance, most from female to male. Considering how frequently God is depicted as a man, as well as the universal specter of patriarchy, it is not surprising that some considered it advantageous, maybe even a move closer to God, to become more masculine. Saint Wilgefortis begged God to make her less attractive, and God granted her request by giving her a beard. Saint Theodora of Alexandria became Theodore merely by changing her clothing and stated identity. Others believed that behavior, rather than appearance, determines gender. In Two Riddles of the Queen of Sheba, King Solomon explains that girls intrinsically catch apples in the laps of their dresses. 

In other cases, androgyny was encouraged. Thomas Aquinas argued that angels do not assume bodies and thus transcend traditional gender categories. To become more angelic, therefore, men could make their gender more ambiguous. Some theologians, including Saint Augustine, considered chastity more virtuous even than sex within a marriage. To encourage this, some men endured castration, becoming eunuchs who then developed more feminine features. The 1533 Book of Hours illustrates the baptism of an Ethiopian eunuch, a tale from the New Testament. 

 

Plate with Wife Beating Husband
Netherlandish
circa 1480

 

Gender role reversals were sometimes a source of humor or a warning of female power. Saint Jerome’s peers swapped his robes for a blue dress to publicly humiliate him. A copper water pitcher depicts a confident Phyllis on a confused Aristotle, grabbing his hair and sitting on his back as he crawls on all fours. A similar depiction on a Belgian plate shows a wife beating her husband’s exposed backside with a broom. 

Base for a Statuette
South Netherlandish
1470–80

To be sure, much European medieval art portrayed sex as a dangerous temptation. A French health guide from the 1440s shows a fully clothed couple in missionary position and warns that too much sex causes weak kidneys and bad breath. A South Netherlandish statue, from around 1470, posits that the original sin came from same-sex attraction: it shows Eve in the Garden of Eden lured by an anthropomorphized female snake named Lilith. Courtly art sometimes associated eroticism with humiliation and cruelty. In the fable of Febilla and Virgil, drawn on a 14th-century French ivory tablet, both suffer. After Febilla publicly mocks Virgil’s advances, the poet—here also a sorcerer—extinguishes all the fires in the city—except for a candle stuck up the genitals of Febilla, who must then allow the entire populace to rekindle their flames through her. Even with positive connotations, love and pain often went hand in hand in the medieval imagination, as in a depiction of Jesus as Cupid, slinging a “javelin of love” at devotees. 

Walking through the exhibition, it is readily clear that gender fluidity is neither a new invention nor inherently antithetical to Christianity. 700 years ago, although artists did not categorize their subjects as they do today, opinions on sex and gender were nonetheless varied and complex. While some today argue that gender re-assignment and fluidity are affronts to God’s will, many historic Christian saints saw these as ways to become closer to God. Philosophers and artists, whether aligned with the church or otherwise, presented equally wide-ranging perspectives on our relationships with our own identities, each other, and the divine. 

Spectrum of Desire: Love, Sex, and Gender in the Middle Ages is on view through March 29 at the Met Cloisters, 99 Margaret Corbin Drive, New York 

Read An Interview of Curator & Amsterdam City Council Candidate Zippora Elders

 
 

Zippora Elders Tahalele has been designated Director of the Nederlands Fotomuseum effective mid-April, as she is running for Amsterdam’s city council elections, and election day is today, March 18. Currently number 14 on GroenLinks’ list of candidates, a party she joined as a young adult, Elders intends to step up for art and culture in the city and beyond. Her platform is built on inspiring people to use their imagination in every aspect of life, which mirrors her curatorial approach as well. In her most recent exhibition Make Some Noise - Desire. Stage. Change at van Abbe Museum, Elders invites the audience to listen to and sense what moves them (emotionally, physically, socially) in a world full of fractured infrastructures. It does so by presenting work that offers deeply personal methods to amplify voices beyond oneself in an effort to ignite change. Elders was motivated to actively take on that charge at home in Amsterdam after having witnessed and fought cancellation, in addition to the exclusion of programming and dissenting perspectives in Berlin while in her role as head of the curatorial department and outreach at Gropius Bau. Read more.

Hocketing the Apocalypse: LA Art Week 2026

Amanda Ross-Ho at Frieze

text and images by Perry Shimon

‘Not Frieze’ LA exclaims, as in the international powerhouse art fair that provokes the broad ecosystem response we’re now calling Los Angeles Art Week. There are 8 fairs this year, of which I will see half, and an incalculable range of offerings calibrated to the influx of international art energies.

The main draw appears to be the lively and decorated Los Angeles crowds, which clearly preoccupy the guests more than the wall art. The fairs, with their high-key lighting, tiers of exclusivity, and long rambling promenades, are an easy win for LA audiences who turn out en masse for the spectacle and remind us—with a high calculus of automobile logistics—how poorly suited Los Angeles is to easy and spontaneous social gathering.

Frieze

Earlier this millennium, waves of displaced and precarious artists decamped from NYC and moved to Los Angeles in search of softer climates and more affordable, larger workspaces. There was a momentary feeling of discovery and excitement that quickly gave way to the predictable surge in real estate prices and attendant gentrification patterns. I wonder today where the center of cultural gravity exists in North America—less for market figures, and more for artist scenes and spaces—and it remains an open question for me. I let myself be carried away by the week, and then beyond, and sit here now with my phone open, doing a kind of mnemonic forensics to reconstitute a vaguely coherent narration of the unfolding events.

The Hollywood Roosevelt Hotel

Yunji Park

Carlye Packer Gallery

Felix, the bungalowed poolside alternative art fair extended across several floors of the Hollywood Roosevelt Hotel, opened the proceedings and set an easy pace of socializing, art grazing, and scene clocking. Weaving in and out of modernist suites, I encountered notable presentations from Allesandro Teoldi with Marinaro Gallery and Erin Morris with EUROPA, beautiful and uncomplicated things producing pleasant feelings.

Julia Stoschek Collection at the Variety Arts Building

In the evening I went to what would be my first of three visits to the Julia Stoschek pop-up, who appeared to have fled the Berlin winter with a canonical collection of video art and installed what I heard billed as the largest such exhibition in US history, in the curious and dilapidated Variety Arts Building in the heart of downtown Los Angeles. The building has a fascinating history, initially constructed in the 1920s in a Renaissance Revival style to host the first women’s club in Los Angeles, with a grand auditorium for hosting performances and lectures, a library, galleries, and a banquet hall.

Buster Keaton

Cyprien Gaillard

Variety Arts Building

Anne Imhof

The knowledgeable docent at the entrance was offering historical overviews to the impromptu groups of guests gathered at the gratis popcorn counter. She informed us that after its life as a women’s club, the building became a vaudeville theater, underground punk club, rave spot, and then was bought by Justin Bieber’s megachurch, who brought it up to code and sold it during the pandemic. Fact-checking this oral history, I encountered the wonderful bigorangelandmarks.blogspot.com by local visual historian Floyd B. Bariscale, who documents historic buildings in LA, and encountered a lively comments section with contributions like:

Anonymous said...

MY NAME IS LONNIE HICKS. DURING THE YEAR 1980 I PROMOTED A VERY SUCCESSFUL DISCO IN THE BALLROOM ON THE FOURTH FLOOR ON THURSDAY NIGHTS ONLY. FOR TEN MONTHS I HOSTED PARTIES WITH SOME OF THE BIGGEST NAMES IN BLACK HOLLYWOOD .I TRIED VERY HARD TO ATTRACT A MIXED CROWD BUT IT NEVER SEEMED TO WORK OUT .SO WE WERE LABELED A BLACK CLUB. AT THAT TIME SEATING LEGAL ATTENDANCE IN THE ROOF GARDEN WAS 686 PEOPLE. MANY NIGHTS OUR ATTENDANCE EXCEEDED THAT FIGURE . THE ROOF GARDEN, IN MY OPINION IS ONE OF THE GREATEST BALLROOMS IN THE CITY. I FELL IN LOVE WITH IT FROM THE FIRST MOMENT I LAID EYES ON IT.I INTRODUCED MANY PEOPLE TO THE VENUE AND I USED ALMOST ALL THE BUILDING AT ONE TIME OR ANOTHER ; FROM THE THEATER, TO TIN PAN ALLEY, AND OF OFCOURSE " THE FABULOUS ROOF GARDEN". I WOULD LOVE ANOTHER SHOT AT PROMOTING THE ENTIRE BUILDING . I CAN BE REACHED FOR COMMENT OR INPUT ABOUT THE VARIETY ARTS CENTER AT 813-539-1965 OR AT TAMPASELESCT.COM

December 27, 2016 at 11:36 AM

LONNIE HICKS said...

HI, LONNIE HICKS AGAIN. I FORGOT TO MENTION THAT JAZZ GREAT AL JARREAU RECORDED A SONG ABOUT THE ROOF GARDEN BALLROOM TITLED, OF COURSE, "THE ROOF GARDEN .IT WAS RELEASED ON THE WARNER BROS. LABEL IN 1980 .BECAUSE THE ROOF GARDEN WAS DESIGNED BACK IN THE TWENTIES TO BE A BALLROOM DURING THE TIME IT WAS AS A DISCO IT WAS TOTALLY THE CLASSIEST ONE IN TOWN; WITH A CAPACITY MOST CLUBS COULDN'T COME NEAR.BOY, THOSE WERE THE DAYS !!!

December 28, 2016 at 9:47 AM

Our erudite popcorn docent was of the opinion this building should be converted into a long-term cultural center, and I agreed—keeping its rough-and-ready charm and availing itself to rotational curators doing seasonal evening programs of mixed-media art. And why not? How much tax money goes to subsidize sports arenas and Western imperialism instead?

Stoschek's collection contours the curious canon of ‘video art’, an imperfect category of moving-image art put into crisis—or at least into history—with the rise of mass visual culture in the age of smartphones and social media. If video art emerges no less as a space of visual experimentation outside the formal codes of Hollywood and corporate media than as a way to designate certain works of moving image as scarce and rarified, it all seems to be awash in the disorienting deluge of moving-image production that overwhelms the present. I couldn’t help wondering how this arbitrary and idiosyncratic canon of video art would be remembered at the cusp of a visual revolution.

Arthur Jafa

Robert Boyd

The forty-some-odd works on view across five floors were hard to neatly characterize—though violence, sex, and power were distinct leitmotifs. Robert Boyd’s four-channel Xanadu displayed a frenetic MTV-era montage of political icons, fundamentalist movements, doomsday cults, and escalating war over a pop score in the basement of the building, with an orbiting disco ball. A kind of Christian apopalyptic millenarianism that would be encountered again in Bruce Conner’s preceding Three Screen Ray on view at the Marciano Art Foundation, as well as in the infinite scroll of social media with its dizzying jump cuts of sex, violence, and pop music.

Bruce Conner at the Marciano Art Foundation

I encountered the sublime violence of Conner’s video works, monumentally installed and scored by Terry Riley, as a lilliputian war of American imperialism unfolded on my phone in streaming images, and I couldn’t wrest my eyes away—even driving down Sunset Blvd with its building-sized billboards advertising war films and luxury brands with deified and cosmetically sculpted celebrities. I began to feel as though art criticism has nothing to offer; nothing to elaborate on the unambiguous violence and horror of this country with its imperial realist aesthetic regime: coterminously streaming Al Jazeera and the US Dept. of War’s IG feeds as Tesla Cybertrucks surround me in front of Crypto.com Arena.

Outside of Frieze, on a manicured soccer pitch, a performance artist named Amanda Ross-Ho spent the duration of the fair rolling a giant inflatable earth, in an interpretive gesture I couldn’t help associating with planetary technocracy, geoengineering, and a global class of art elites for whom the world is theirs to play with recklessly like a children’s toy. Inside the fair was an incredible pageant of Los Angeles characters and a credible roster of collectible art.

At Marian Goodman, recently departed, Tacita Dean presented a collection of delicate chalk works, exquisitely beautiful and fragile drawings gathering chalk in gossamer gradations, collecting like weather and constellations, filigreed with fugitive fragments of poetry, salutations.

Nearby Wolfgang Tillmans shared his signature horizontalist, mood-board style of image-making neatly installed around the airy expanse of Regen Projects in Hollywood. A short looping video work in a back gallery, scored by Tillmans, circumnavigated a flowering wild carrot plant that seemed to contain the cosmos and announced the early Los Angeles spring: a teeming biodiversity region undeterred by automotive and anthropocentric impositions.

Wolfgang Tillmans

Wolfgang Tillmans

After all these small—and not-so-small—commercial offerings I ventured to LACMA to see some more historically rigorous and contextualized presentations. Walking past the open tar pits I came upon the sweeping modernist Geffen Galleries, still under construction, and traversing Wilshire with its grand curvilinear California modernist gestures. I spent some time with the Deep Cuts exhibition drawn from their impressive collection of block prints from around the world, and shows on Impressionism and Buddhist art, offering unexpected resonances and juxtapositions like a series of beatific Bodhisattvas perched in front of a symmetrical row of palms and Michael Heizer’s 340-ton granite megalith Levitated Mass

Edvard Munch

Modigliani

Detail of Chakrasamvara and Vajravarahi 15th century Tibet

Kuwase Hasui

When making his 2000 debut Amores Perros, Alejandro G. Iñárritu left over a million feet of film on the cutting room floor. From this rejectamenta was assembled SUEÑO PERRO, a kinetic, smoke-filled cavern of multiple projections and cinematic machinery. The film assumes a quantum superposition as variations collapse in the ambulatory viewers, bathed and implicated in the recombining images. Its dually sculptural character: light extending materially through the haze and towering 35mm projectors like ouroboroi of flickering film, recursive and contingent.

A few blocks down along Wilshire were a trio of exhibitions housed in vacant properties owned by the same developer: a former Sizzler, an office building, and a 99¢ store—a kind of holy trinity of dystopian late-stage capitalism. The programming largely cleaved to each of the buildings' designated purposes. The Sizzler offered the kind of art popular in alternative art fairs: fast, unattractive, relatively inexpensive, and designed to produce simple palate-stimulating responses in its consumers. The office building offered a series of talks, panels, readings, PowerPoints, and other post-industrial forms of labor, slightly queered, Angelenosized, and performed in the drab and dispiriting cubicle and particle-board environs—picture attractive actors reading repulsive Paul McCarthy essays while guests sit uncomfortably in Great Recession-era office furniture. The 99¢ store offered a kind of anarchic, everyone’s-welcome free-for-all experience for maladapted objects and subjects, chaotic piles of capitalism’s overproduction and metabolic excretion.

I visited the Huntington for an early spring sakura and to see the beautiful tripartite Edmund de Waal exhibition 8 Directions of the Wind—after a line from a Bei Dao poem—rendering poetic stories of migration, diaspora, and exile with porcelain, poetry, marble, and burned oak. The installations and assembled libraries were interspersed across the flourishing springtime gardens and reflected quietly on quotidian ceramic practices inside the opulent architectures. Waal, descending from an aristocratic and oligarchical Jewish family persecuted by the Nazis, exhibiting the work in the sprawling pleasure grounds of a North American robber baron, produced an unusual setting for the reception of works informed by simple vernacular ceramic practices, or mingei; an uneasy migration between classes and cultural contexts that nonetheless rewarded close attention with the subtlety and poetry the works occasioned.

The impulse to escape into art as a palliative runs strong in horrifying times, and one finds little solace in the sun-soaked, hell-tinted, hypermediated LA art scene. Many conversations over the week centered on the elaborate social mechanisms of exclusion and affiliation that determine the social hierarchies governing the value of art in its institutional and financial inflections. These social rituals, in need of a dispassionate ethnography, eventuate in very idiosyncratic collections like the Stoschek and the all-night rituals of bacchanalian raves so popular with the same set. A student of both ancient Greece and the contemporary art world might notice the continuities between the mystery cults and the art world’s esoteric and largely inscrutable incantations, hedonistic dinners, and ecstatic late-night revelry.

At the former Masonic temple housing the Marciano Art Foundation, I attended a talk with the artist Una Szeemann, daughter of the late, storied Swiss super-curator Harald Szeemann, that centered on a collection of objects left with the estate when the Getty took his papers. Szeemann, a fascinating harbinger of an art world to come, was known for his indefatigable and idiosyncratic sprawling exhibitions anticipating our current vogue for superseding star curators and spectacularly scaled biennials. Una had curated a selection of minor objects, some taken from makeshift altars around her father’s southern Swiss Fabbrica Rosa estate, and presented them alongside thoughtful reflections from artists, curators, and anthropologists in a beautiful new library space generously featuring a browsable collection and modular furniture that rearranges to accommodate their public program. It had a kind of animist valence and invited speculation and meaning-making around these agential and talismanic objects.

Arriving at the Getty I encountered a descendant of Benjamin Franklin working at the gift shop and engaged in a rangey conversation about how the oil tycoon J. Paul Getty miserly installed pay phones in his home and about her practice of buying groceries for her colleagues’ undocumented relations who were afraid to leave the house on account of ICE raids. She was reading a book on the predominantly Black Sugar Hill neighborhood razed in the ’60s to install the I-10 freeway and went on to trace this kind of American racism back to George Washington, who, I learned from her, would rotate his slaves between Philadelphia and Virginia to avoid laws in the North granting them freedom after six consecutive months. I proceeded to a rather Manichaean-sounding special exhibition called Virtue and Vice: Allegory in European Drawing and found a suite of familiar and enduring ethical preoccupations. Describing the show later to a friend, I suggested they could have included a middle gallery—the size of the rest of the world.

Oh! If Only He Were Faithful to Me, Jean-Honoré Fragonard, 1770-75

Sitting in the Irwin Garden outside, I reflected on Jonathan Crary’s recently republished essay Robert Irwin and the Condition of Twilight, collected in the excellent Tricks of the Light, offering:

All of us within present-day technological culture inhabit a shifting mix of new and old perceptual modalities, of hybrid zones composed of Euclidean space and dimensionless experiences of electronic networks that often appear to be seamlessly connected. Thus even amid the fluctuating and unstable character of Irwin's work is a human subject who is still at least partially anchored within the enduring remnants of a Newtonian universe, even if these surviving components have been rendered contingent and spectral.

If the essay is astute in marking a shift into an increasingly indistinct virtual-experiential mode of seeing—if not being—and its attendant social parcellation, we are perhaps arriving at a time when these realms are no longer seen as dual and the visual takes on an agential role as it surveils and acts upon us, with increasing degrees of determinative automation.

Blinn and Lambert

At a new gallery in Chinatown, North Loop West, I saw a beautiful exhibition, another instance in a burgeoning—or perhaps continuing—Light and Space revival, from an artist collective Blinn and Lambert who darkened the gallery with large canvases covering the windows, with shapely apertures filtering warm light into the welcome cool calm of the gallery with the shifting sun. 35mm projectors set at 8:20-second (the time it takes light to reach Earth from the sun) and 60-minute intervals respectively threw cameraless pictures of light onto the walls creating a restorative and contemplative respite from the blazing sun and art-world velocities outside.

Meara O’Reilly and vocal ensemble

Solarc

Gathering a gift at the excellent Skylight Books, I chanced on a painful conversation between Maggie Nelson and Darcey Steinke about their respective surgery memoirs. I joined a new friend at the well-programmed 2220 Arts + Archives space for an evening of hocketing, or a staccato call-and-response vocal musical style popular in medieval Europe, central African vocal traditions, as well as corners of contemporary pop music, with LA composer Meara O’Reilly and her distinctly (and adorably) East Los Angeles-feeling vocal ensemble. The music felt fitting for an age of binary computational logic and stuttered along charismatically toward a higher-resolution but distinctly atomized kind of being-together somehow commensurate with our times. The following night we reconvened for the First Friday Flute Club gathering at the artisanal brewing new-music venue Solarc in Eagle Rock and enjoyed the company of a diverse cross-section of enthusiastic flutists sharing instruments, melodies, and fermented drinks.

Driving back to the Bay Area, the center of gravity for these new global technocratic shifts, I climbed the windswept arid pass, bracing my tiny 20th-century convertible against the Santa Anas, pushing it through the endless variable monocultures: grapes, cotton, citrus, almonds, houses. The absolute horror and putrefaction of the cow slaughter fields. A domestic dog split open on the side of the highway from a high-velocity impact with one of the innumerable trucks dwarfing me with their containers of terrible decisions and menacing spinning wheel-spikes.

A Psychic Language: Louise Bourgeois's "Gathering Wool" @ Hauser & Wirth

Louise Bourgeois
Gathering Wool
1990
Metal, wood, and mixed media
243.8 x 396.2 x 457.2 cm
© 2026 The Easton Foundation/VAGA at ARS, NY
Courtesy the Foundation and Hauser & Wirth

text by Arlo Kremen

The story goes something like this: Bourgeois was born in Paris to parents who operated a tapestry business. As young Louise grew up, her father met and began an affair with another woman, Sadie Gordon Smith. In 1922, eleven-year-old Bourgeois would find that Smith would move in with her father and mother as her governess. The affair continued, and young Louise’s mother would remain silent about the matter. Mrs. Bourgeois, as young Louise’s mother, would lose her role in the house, that of the moral instructor, replaced by her younger counterpart, relegating Mrs. Bourgeois to that of a worker in the house. Young Louise felt betrayed by her father. In fact, she felt betrayed by her mother too, betrayed by her mother’s abandoning her in her meekness.

In 1982, Bourgeois was the first woman to have a major retrospective at the Museum of Modern Art in New York. In press for this exhibition, Bourgeois spoke publicly for the first time about the trauma of childhood as a well of inspiration, sparking the reading of this early narrative into all corners of her extensive oeuvre. Gathering Wool at Hauser & Wirth continues this reading, bringing sculptures, reliefs, and works on paper, some of which have never seen the light of day, into the psychoanalytic dimensions associated with the artist. Interested in Bourgeois’s relationship to abstraction, the show focuses on her later works. Shown in juxtaposition with early works, Gathering Wool aims to demystify the evolution of her symbolically charged visual lexicon.

The titular work, Gathering Wool (1990), finds its title from an expression concerned with freedom from active, conscious thought. To ‘gather wool’ is to daydream and ruminate, caring for a form of thinking that is intuitive and fleeting. Spherical, wooden sculptures, seven in number, sit in a small circle. Behind, a four-panel metal divider haunts the collections of forms. In an interplay between light and dark, organic and industrial, and curved and linear, the precious sumptuousness of these works, shown vulnerable through the cuts and splits of wood, is underscored through juxtaposition. Bourgeois cherished the ‘gathering wool’ in her creative output, shoring up traces of her unconscious and sublimating her mysterious mental artifacts into her work.

Louise Bourgeois
Twosome
1991
Painted steel, electric light, and motor
190.5 x 193 x 1244.6 cm
© 2026 The Easton Foundation/VAGA at ARS, NY
Courtesy the Foundation and Hauser & Wirth

Gathering Wool does not begin the show; that honor is belongs to Twosome (1991). A mechanical sculpture where a smaller cylinder routinely leaves and re-enters a container only slightly larger. This work continues Bourgeois’s preoccupation with child psychology, particularly psychoanalysis. Here, the viewer seems to witness the point at which a child enters the symbolic stage; however, the presence of a male-charged form is entirely absent. The title, Twosome, and the continual entering and exiting of the mother-form allude to the constant back-and-forth in the identification of the daughter to her mother. In a displacement of the father, the figure who, for Lacan, initiates the division of child from mother, the abandonment of the mother seems to have thrust Bourgeois into the symbolic stage instead. A video projection in the same gallery seems to concur, where Actress Suzan Cooper sings “She Abandoned Me,” a track that accompanied Bourgeois’s 1978 performance A Fashion Show of Body Parts.

The show makes note of Bourgeois’s interest in protruding forms. Untitled (With Hand) (1989) has a child’s arm shooting out of a sphere that was sculpted out of the raw pink marble on which it rests. Mamelles (1991) spits water from the bronze breasts fixed to the wall. The aforementioned Gathering Wool offers fertile material for mushrooms to sprout from the wood spheres. Twosome, as well, engages in an act of protrusion in its cycle of exiting and entering. In a slightly different gesture, Le Défi II (1992) bounces light off and through its glass vessels, resulting in a soft illumination across the work. In all of these works, there is a borderless quality. Pre-established divisions between container and contained, raw and mediated, one form and another form, and conscious and unconscious all undergo complication at the artist’s behest. In her treatment of abstraction as often a source of figuration and of forms of representation more broadly, Bourgeois elucidates her pathologically encoded visual language, affirming her status as one of America’s most prolific artists.

Louise Bourgeois’s Gathering Wool is on view through April 18 @ Hauser & Wirth, 22nd Street, New York City.

Marguerite Humeau’s Scintille Is A Cave of Relational Ontologies @ White Cube New York

Scintille by Marguerite Humeau, White Cube New York, 2026.

text and photographs by Isabella Bernabeo

Spread across two floors, Marguerite Humeau’s Scintille is a call to lean into systems of mutual aid in times of darkness and uncertainty. Derived from the Latin word scintilla, meaning a spark or small flash of fire, this body of work is inspired by a cave in West Papua that the artist visited, as well as by John Koenig’s The Dictionary of Obscure Sorrows, in which the author attempts to define complex emotions that challenge the English language. Within these two floors, Humeau has created sculptures that make guests feel like they have not only traveled to a cave’s ecosystem but also as if they are a living and breathing part of the fluid exhibition’s environment.

Scintille by Marguerite Humeau, White Cube New York, 2026.

Upon entering, you are immediately immersed in a cave-like domain, where sleek brown floors, low lighting and a ceiling filled with what appear to be leaves create an unfamiliar yet peaceful ambiance. Two large sculptures act as sentinels to the cavern. Standing at twelve feet tall, these stalagmite structures are made from a repeated layering of sediment that loom over the rest of the gallery with a presence that is both menacing and comforting. Softament, also known as, The Guardian of Mineral Memory, and the larger of the two sculptures has an ombre that transmutes from black to a dark brown to a burnt orange to a yellow, almost as if the setting sun is reflecting off the tower. At the top is a line of circular stones that gradually increase in size and in their metallic reflection, they reenact the water that slowly drips off these structures in real life.

Scintille by Marguerite Humeau, White Cube New York, 2026.

Likewise, Stillenary, also known as, The Guardian of the Emergence, has water droplets rising up into the air. However, this thinner stalagmite incorporates a color range of blacks, whites, and greys, and attached to the structure is a light blue feathered cape with a range of holes in it, almost as if this guardian is a wounded hero.

Standing in the center of the gallery is Centurience, a short and stout stalagmite covered in splatters of dark blues, whites, greys, and blacks. However, on top of this youthful guardian is a blown and cast glass formation that appears like two white flowers with various sharp glass icicles stretching out. Centurience, a beautiful weapon, proves that avoiding extinction doesn’t come with size, but with patience.

Scintille by Marguerite Humeau, White Cube New York, 2026.

Humeau’s second floor is dedicated to the classic cave animal: the bat. Along the walls hang seven color-shifting cast glass sculptures, each given a name for the role that it plays within the colony: The Echolocation Maintainer, The Guardian of the Night Roost, The Retriever of the Fallen Pup, The Provider Beyond Bloodlines, The Dancing Bat, The Guardian of the Solution Pocket, and The Grape Transformation.

Each of these sculptures resembles a bat in motion. One dances through the air, redistributing warmth to the rest of the colony, another launches itself towards the ground to save a newcomer’s life, and another stands guard while the others sleep. They each exhibit self-sacrificing behaviors in an effort to care for the colony as a whole.

Scintille by Marguerite Humeau, White Cube New York, 2026.

Along the walls of the upstairs exhibit hang six more pigment and charcoal drawings. These illustrations are devoted to the living organisms that live within caves. Of them, Translucidency outlines the bodies of four flatworms slowly crawling their way through their underground habitation. The pink hue of the drawing presents all the tiny and linear organs that transparently shine through their body; The very darkness of their environment eliminates the need to hide one’s inner self.

Scintille by Marguerite Humeau, White Cube New York, 2026.

Humeau’s Scintille breaks down the barriers of the outside world’s individuality by highlighting the relational ontologies that exist in the world’s darkest corners, where Earth’s formations and living organisms exchange and encounter one another in a pitch-black harmony.

Read an Interview of Grimanesa Amorós on Her Light Installations @ Walt Disney Concert Hall and Printemps in Manhattan's Financial District

Image courtesy of Sutton and Grimanesa Amorós Studio.

interview by Mia Milosevic

Influenced by the extreme terrain of Peru—its vast deserts where light refracts off the sand and temperatures plunge at night, and its rough Pacific coastline where ocean foam catches and fragments the sun—Grimanesa Amorós has built a practice around light as living material. For Amorós, darkness is imbued with light waiting to be released. Her two current works mark a significant moment in that practice. 

Radiance, a monumental installation within Walt Disney Concert Hall, was created in collaboration with the LA Philharmonic to coincide with its production of Prometheus—directed by composer and conductor Esa-Pekka Salonen and featuring pianist Jean-Yves Thibaudet—which transformed the hall into an immersive landscape from January 9–11. Perfect Timing, Printemps’ first-ever commission of a light artist, opened January 19, 2026 at One Wall Street and runs through the end of March, engaging passersby in a meditation on presence amid Manhattan’s Financial District. Read more.

From Shaker Celibacy to Circus Unicorns: Read an Interview of Jodi Wille on the Utopian Ideals & Sex Practices of the Occult

The Source Family 
Source Family women posing for Ya Ho Wa 13 album promotion 
1974 
35mm still/ digital file 
Special Research Collections, UC Santa Barbara Library 
Courtesy of Isis Aquarian Source Family Archives 

For over two decades, filmmaker and curator Jodi Wille has acted as a primary cartographer for the American underground. Known for her empathetic deep dives into intentional communities—most notably in her documentary The Source Family—Wille’s work consistently bypasses the “kooky cult” headlines to find the sincere human yearning beneath the robes and rituals.

Her latest endeavor moves from the screen to the gallery floor with Utopia: Three Centuries of Sexuality in American Cults and Communes. Invited by the Museum of Sex, Wille has curated an expansive exhibition that bridges 300 years of history through 300 rare artifacts. From the celibacy of the Shakers to the “complex marriage” of the Oneida Community and the Neopagan experiments of the 1970s, the show reframes these groups not as failed experiments, but as vital “think tanks” for human freedom. Read more.

Creative Director Brodie Kaman's 'One Thousand Scars Ago' is the Quiet Accumulation of Ephemera Undergirding His Most Familiar Visual Identities

In celebration of the release of ONE THOUSAND SCARS AGO, available now for preorder, Australian-born graphic designer and creative director Brodie Kaman will be hosting book launches in Paris (March 1), London (March 5), and Berlin (March 8).

Spanning the years 2016 to 2020, ONE THOUSAND SCARS AGO is a raw and unfiltered archive of Kaman’s non-commercial work. It brings together fragments, photographs, scans, and private visual material produced alongside, and often in tension with, his high-profile career in music and culture. Across 332 pages, the book assembles a body of work that exists outside briefs, clients, or commercial outcomes, operating instead as a record of lived experience, observation, and experimentation.

The book unfolds in two distinct movements. The first half presents an assemblage of found material, notebook pages, scanned ephemera, and visual experiments, fragments of a private studio practice that never sought public form. The second half shifts into a direct photographic register: iPhone images made in real time, capturing people, places, bodies, accidents, humor, damage, tenderness, and decay. Together, these sections form a continuous visual field in which the everyday, the abject, and the intimate collapse into one another.

Kaman’s reputation has largely been shaped through his work for some of the most visible figures in contemporary music and culture, including Lady Gaga, Don Toliver, FKA twigs, Nine Inch Nails, Mark Ronson, and Miley Cyrus, where his visual language is often understood through spectacle, branding, and cultural reach. ONE THOUSAND SCARS AGO presents the inverse, a private, unresolved, and frequently uncomfortable visual record that reveals how that same language is forged through failure, obsession, repetition, and risk.

The book’s foreword situates the work not as confession but as evidence of friction between a body and the world, of marks left by time, and of the ways images accumulate into structure. What emerges is neither diary nor document, but something closer to a living system of scars, headlines, snapshots, gestures, and debris organizing themselves into form.

Published by Year Zero, ONE THOUSAND SCARS AGO is both a significant artist book and a rare insight into the unseen foundation beneath a highly visible creative career. RSVP to attend the inaugural launch after party in Paris.

Brodie Kaman
ONE THOUSAND SCARS AGO
Published by Year Zero
softcover, 336 pages
Edition of 300 

La Simulación En La Lucha Por La Vida: Mexico City Art Week 2026

text and images by Perry Shimon

Over the ten years or so that I’ve been coming to Mexico City art week, it seems to have grown beyond what one can reasonably expect to see and make sense of. In the earlier editions, it felt as though there was a generous and loosely choreographed range of offerings that most guests largely experienced, and this provided a common frame that gave the proceedings a shared feeling of intimacy. The last several editions, however, have begun to produce that major-biennial feeling of anxious FOMO as events and invitations proliferate throughout the frenetic week. This feels a bit sad to me, as I used to regard my seasonal visits to Mexico as a balm to the usual anxious feelings related to trying to do too many things. I suppose this is largely a me problem—if a problem at all—and what I would like to offer in the following essay are some modest and affectionate reflections from a becoming-more-familiar tourist.

I arrived early enough to get settled in and have a limpia and a leisurely breakfast at the Zócalo. I love this limpia, or cleansing ritual, with all the sights and smells of the Indigenous healers beside the partially excavated Aztec ruins of the Templo Mayor, in the shadow of the grandiose Gothic Baroque Catholic church in the Plaza de la Constitución, on what was formerly known as Tenochtitlan on Lake Texcoco. The burning of rosemary, blaring conches, shimmering feathers—all a testament to an enduring Indigenous presence and culture. This beautiful ceremony activates the entire sensorium, plunging the participant into a sensual presence of deep attention, breath, and touch, while chimes and bellows dissolve you into a vibrational individuated state. Warm, herbaceous smoke fills the lungs, and cool, fragrant branches invigorate the body. I like to do this ritual upon arrival, just before departing, and sometimes after the ZsONAMACO preview.

PEANA Gallery

Patricia Conde Gallery

Material Monday, part of the generous extracurricular program organized by the Material fair, offered a coordinated set of bus routes around portions of the gallery circuit. It was a rather ambitious schedule, pretty much incommensurate with the slow social unfolding of each opening, and we made it to maybe half of the stops. A backdrop of largely forgettable paintings and libidinally charged, often BDSM-inflected objects and installations set the stage for the young and vibrant scene of international art crowds. A North American gallerist friend worried aloud about getting stopped at customs with some carry-on paintings that may not have been properly declared and informed me that last year the customs agents had Androids and slap-on-the-wrist fines, whereas this year it was iPhones, Apple Watches, Google Image searches, and an extra punitive zero.

I never quite got settled into yet another proliferating, ill-sized, generic Airbnb with IKEA-showroom furniture, faux-aged wall art, gratuitous Ganesh figurines, pallid lighting, cheap blunt knives, Amazon Basics plates, and an alphanumeric series of codes, lockboxes, and passwords. There’s a haze of pollution, undrinkable water, and structurally immiserated urban poor and rough sleepers, mostly left out of the otherwise extremely Instagrammable frame of the parts of Mexico City that art tourists, expats, remote workers, and hip affluent Mexicans have largely claimed—not necessarily in that order.

Inner Stage at Escuela del Ballet Folklórico

MASA Galería

There’s a kind of jouissance in playing spot-the-art-tourist, often found standing around in an ill-fitting, overly constructed, and colorful costume, looking transfixedly into their phone near some Michelin-rated eatery and largely oblivious to anything else happening around them. If sheer volume is any indication, someone at Michelin has fallen in love with Mexico City—or maybe someone from Mexico City has landed a senior position at Michelin—or someone has started bootlegging the Michelin signs. Whatever the case may be, you can’t go a block in Roma or Condesa without seeing a constellation of Michelin honorifics.

Enrique López Llamas at Salón ACME

The now oft-repeated synopsis holds mostly true: Maco is a tedious convention center filled with conservative art; Salón Acme is the most beautiful space and the most fun setting; and Material features the kind of art most resonant with the kinds of people who make these kinds of aesthetic judgments. This year, on account of Netflix buying out Material’s usual home on Reforma for an Immersive Stranger Things Experience, the fair moved to a soundstage in an adjacent neighborhood that responded with a smattering of anti-gentrification graffiti around the venue and entrance. Gentrification politics notwithstanding, the new location offered a welcome outdoor courtyard for convivial gathering between salon visits.

Material

Angela Maasalu at Tütar Gallery

Romeo Gomez Lopez

Sophie Jung at Copperfield

Tim Brawner at Management

While the deracinated, standardized, and financially motivated confines of an art fair hardly offer the context to meaningfully present and situate artists and their work, the pieces on view in this edition—and more generally among a generation of artists today—seem to illustrate some widely shared tendencies in a moment of post-industrial capitalism in the Global North. Broadly speaking, I would offer a sense of alienation from both production and meaning: deskilling, appropriation, and insular, memetic self-referentiality. I got the sense there was a kind of semiotic slippage or drift, vectorized in niche corners and chambers of the internet, devirtualizing in the gallery and congealing into ambivalent fragments of semiotic disintegration. This is, of course, not without moments of beauty, curiosity, humor, irony, and so on. I also found myself wondering whether the promise of relational aesthetics—with its de-fetishization of the art object and return to the ritual object or practice that reinstates social exchange—has somehow not been delivered in Mexico City art week. Several gallerist friends jokingly confessed they don’t mind losing money, really, because of how much they enjoy coming down and hanging out.

Taverna

Salón Acme

Salón Acme has gotten many things right, and its now overbearing success—with overflowing crowds and lines around the block—is perhaps a sign that the lessons learned there could be more broadly emulated and publicly supported. The grand, crumbling Porfirian architecture and courtyard, featuring a large open call of emerging artists, always offer thrills and diverse social energies across a range of convivial and aesthetic zones: restaurants and cafés, verandas and vistas for people-watching, libraries and bookshops, rooftop dancing, and art installed on nearly every surface in between. It invites the question: why don’t we have many more spaces like this, with this level of public programming? Why don’t municipalities support more projects like this? France offers some possible models, with venues like Friche la Belle de Mai in Marseille and 104 in Paris.

Tania Pérez Córdova at Travesia Cuatro

Graciela Iturbide at Fomento Cultural Banamex

Around the fairs, the Mexico City art ecosystem is on full display, offering a superabundance of institutional programming, satellites, events, artist-organized shows, performances, and historic architectures. Each addition seems to unearth and activate some overlooked or underexposed modernist architecture with art installations or contemporary design objects. This edition, I went to the Pedregal neighborhood to see the Casa Alonso Rebaque home designed by Félix Candela. Last year, I went to a performance at a Barragán estate inaugurated as a cultural institute, and the year before enjoyed beautiful tours of the Juan O’Gorman–designed home and studio of Nancarrow and the home and collection of Mexican architect Pedro Ramírez Vázquez.

I arrived early at the new crown jewel of Chapultepec Park, LagoAlgo, to see an exhibition by the London-based collective Troika, who converted the picturesque gallery into bands of RGB-tinted conceptual explorations of machine seeing and increasingly automated, algorithmically determined futures. Stills of eco-disaster captured on CCTV monitors—the collective noted there are 500 million of such cameras globally and growing—were meticulously painted at pixel resolution, while trembling plants sprouted from piles of silicon and salt around the gallery. A large monitor intersected the space with a CGI-rendered KUKA robot twirling a mane of virtual hair balletically atop a green-screened timelapse of climatological fluctuation. A haunting choral score stretched a lightly remixed line from a Rumi poem—“a drop in the ocean, the ocean in a drop”—into different permutations. Eva and Seb, two-thirds of Troika, shared that they were interested in the way certain animals, like dolphins and wolves, compress meaning into concentrated semiotic calls delivered across great time and space, and we considered what relation this might have to our packaged transmission of data through the internet. The conversation took a fascinating turn into the crystalline structures of modernity and a longue durée technological history of orthogonal logic. I believe Seb at one point suggested a kind of conspiracy of flint rocks, silicon, salt, and even mathematics in dominating the organic world—which, actually, makes a lot of sense to me. I found Troika’s work compelling for showing the similarities between art and science, as they are both largely lens-based partial epistemologies often co-engaged with metaphysical and ontological considerations and decidedly committed to our technological moment of massive planetary sensing: a moment that empirically demonstrates the severity of our polycrises, yet can only seem to find ways to profit from them, while the energetic costs of mounting planetary surveillance reinforce a downward ecological spiral.

Walking out of the gallery back into the grand architecture of the museum café and looking out onto a terraformed lake—what was once a natural lake—alongside a private tour of Northern collectors and art administrators that prompted my friend to mutter “Mar-a-LagoAlgo,” was a somewhat grim, if tastefully tisane-palliated, reminder of how unevenly these climatological experiences will be distributed in our unfolding future.

José Eduardo Barajas’s La Blanda Patria

I went downtown to see the large group show Columna Rota (Broken Column), curated by Francisco Berzunza around the theme of rejection, borrowing its title from Frida Kahlo’s 1944 self-portrait with an Ionic column in place of her spine, made during a period of surgery undertaken to overcome a debilitating physical injury. It was a bold curatorial gambit to foreground feelings of inadequacy in framing a rangy exhibition of some 150 loosely related international works. Many of the individual pieces overcame the curatorial determination on their own terms and complexity, and I found myself thinking over the coming days about the role of the curator in an art world of increasing bureaucracy and professionalization, and the restructuring of value toward those who control the vectors of circulation. I also found myself wondering what more structural concerns might be established and staked to link the disparate works on view.

Tamiji Kitagawa’s Two Donkeys

Araya Rasdjarmrearnsook’s Pray, Bless Us with Rice and Curry, Our Great Moon

Approaching the show, I felt small soap bubbles popping on my skin and learned they were made by Teresa Margolles using a solution employed to wash the dead in Oaxaca. We encounter José Eduardo Barajas’s La Blanda Patria, a mural installed in the ceiling before the start of the exhibition, and are then treated to a broad survey of works, with highlights including Tamiji Kitagawa’s Two Donkeys and Araya Rasdjarmrearnsook’s Pray, Bless Us with Rice and Curry, Our Great Moon—two works suggesting a more-than-human conception of rejection and overcoming. The show ended with a small comet study by José María Tranquilino Francisco de Jesús Velasco Gómez Obregón—or Velasco, as he is commonly known—whose work was contemporaneously enjoying a beautifully conceived retrospective at the nearby Kaluz Museum, housed in a restored and transformed viceregal hospice.

The Garden of Velasco at the Kaluz Museum draws from a collection compiled and acquired from the artist’s great-granddaughter and includes over 2,500 previously unseen paintings, notebooks, sketches, letters, manuscripts, books, and objects. The exhibition assembled from the archive is extraordinary in both selection and museography, and contours a brilliant polymath artist alive to his time in a critical, contemplative, self-reflexive, and ecological register. His journals, palette, and early experiments with photography provide beautiful insights. Taken in aggregate, the work rigorously engages a fraught modernist romantic regime emerging with its many internal conflicts and paradoxes, alongside enduring legacies of the construction, subordination, and instrumentalization of Nature.

UNAM’s MUAC galleries, ever a discursive force in the Latin American art context, offered a suite of compelling presentations, including an exhibition on Mexican collectives invited to the 10th Paris Young Artist Biennial in 1977 to show their aestheticized political work—perhaps a timely revisiting of this history in light of the recent documenta’s focus on the collective form—as well as the contradictions and tensions that emerge from exhibiting embedded, politically oriented collective practices within the European biennial format and the larger neoliberal context.

Los grupos y otras

Alongside Los grupos y otras, there were presentations of Marta Palau’s earthen textile, wooden, and ceramic works, and a large site-specific installation by Delcy Morelos, titled Womb Space, submerging the viewer in a chamber of fragrant earth. As surprising and pleasant as it was to encounter, I couldn’t help thinking of Jainism and how it might regard this work. Their sophistication of ecological awareness and ethics is so refined that they won’t harvest and eat allium vegetables so as not to disturb the microorganisms and surrounding insect life. It also evoked for me a kind of extractivism difficult to reconcile with the maternal invocations, and made me wonder about the labor and ecology of this presentation, as well as our implication in various forms of extractivism—for the purpose of making beautiful art installations, or mining the rare earth minerals needed for me to write and share this review.

Marta Palau

Delcy Morelos

The telluric theme ran through the Tamayo Museum, newly helmed by Andrea Torreblanca, who curated the gorgeous Archaic Futures exhibition in the downstairs galleries. The framing was both light and grand in its invocations of universals, archetypes, and cosmos, assembling, with high modernist elegance, a suite of recurrent natural motifs and sumptuous abstraction. In the airy atrium, now dedicated to relational art, appreciative visitors rested in a lattice of sweeping, undulating hammocks—a thoughtful and welcome reprieve from the art week’s velocities.

Archaic Futures

An artful highlight of the week, in the somewhat ironically named Arte Abierto space in a posh mall in Pedregal, was the painstaking, fragile, and menacing Temporal Advantage installation by Mauro Giaconi: a life-size ship made almost entirely from paper, graphite, and silicon, installed in a rooftop white-cube gallery. The impressive and beautiful work, compiled from thousands of sheets of paper—each skillfully rendered in graphite to evoke patinated metal—constructs a stalled, precarious, and ominous vessel filled with secrets, questions, and paradoxes. Upstairs, growing on the deck, was a garden made from machete blades; downstairs, a kind of galley kitchen with steaming pots resembling bomb equipment. One hidden real tin can sat on a shelf of paper ones, containing instructions for how to make a secret chamber in the base of a can to smuggle correspondence. A single book placed on the floor beneath a paper bunk bed was titled: La simulación en la lucha por la vida. 

Casa Wabi and Kurimanzutto offered case studies in beautiful architecture squandered on the presentation of overvalued individual artists. Meanwhile, the cheeky Purimanzutto popped up in a historic gay club and offered a lighthearted exercise in the radical subversion and reappropriation of a rigorously oppressive—if not contiguously gay—variation of Christianity, with campy, queered iconography and crucified Jesus disco balls adorning crowds of working-class local youth singing and dancing along to reggaeton anthems.

Guadalajara90210—whose 2019 Pabellón de las Escaleras 100-artist group show in an open-roofed building under construction in the Santa María neighborhood remains one of my greatest memories of Mexico City art weeks past—presented a sprawling forty-some-artist group show in their new space, alongside a solo presentation and a concentrated version of their last exhibition in a smaller gallery, combining small sculptures formerly stretched around the circumference of the gallery onto three shelves of densely wonderful works. Their plural, playful, social, and distinctly Mexican modernist approach to exhibition-making has made them beloved scene-makers in the flourishing Mexico City and Guadalajara milieus.

Joshua Merchan Rodriguez

Some of my favorite artistic interventions occurred at the infrastructural level. The dedicated public bus lanes that speed past gridlocked individual automobile traffic are a marvel of relational aesthetics. Parque México is a near-perfect and democratic achievement of social art that should be reproduced as widely as there are neighborhoods. Sitting in the central plaza, where every generation lingers and plays, and wandering the meandering paths filled with more-than-human life, I feel a sense of hope and contours of the otherwise.

Sunday dance group in the plaza

On my final night, I found my way to a deconsecrated church where the brilliant visual ethnomusicologist Vincent Moon had installed himself, with the help of local event producers Love Academy, for a twelve-hour durational live performance and mix of his thousands of music films produced around the world with ritual and devotional musicians. His approach felt shamanic and reverential, and I was moved to tears lying barefoot on the lushly carpeted and cushioned floor with an intergenerational audience enthralled by the sonorous beauty of our world’s diverse cultures and art forms. After the performance, Vincent stayed around, giving hugs and answering questions about his practice and equipment. He shared his humble thanks to the artists he has met and tenderly portrayed, and noted that all of his films are available for free for anyone to watch on his website.

The next morning, a final limpia and a return, fortified with beauty and ritual, to a dark and depraved, terrorizing Trumpian North America.

Hard to Read: An Interview of Barbara T. Smith, Fiona Duncan & Mara McCarthy

Over the past seven decades, Barbara T. Smith’s transformative practice has charted the evolution of feminist movements, performance art, radical action, self-liberation, time-based media, and collective organizing. In a similar spirit, Fiona Duncan launched the literary social practice Hard To Read in 2016, and she is now presenting a special edition within Julia Stoschek Foundation’s audiovisual poem What A Wonderful World. This program spans multiple floors and features a rare recreation of a 1970s performance by Smith. Joined by Mara McCarthy—founder of The Box Gallery, representative of Barbara’s estate, and daughter of legendary artist Paul McCarthy—Smith and Duncan discuss the intersections of their practices, the lineage of feminist performance, and the enduring power of radical artistic experimentation. Read more.