Garish Queerness as a Mode of Restoration in Pierre le Riche's New Show @ Ronewa Art Projects in Berlin

In Pierre le Riche’s current exhibition, In Four Places at Once, the artist creates vivid figurative wall tapestries that center his queer identity while reflecting on the complexities of belonging in a contemporary world. Identity is woven into and essential to le Riche’s practice; much of his work has been aimed at challenging norms and associations around gender and sexuality and confronting themes of colonialism and white privilege. The group of artworks on show emerged from a period of internal struggle as le Riche acclimatized to a new environment following his move from Cape Town to Aachen, Germany. In this light, le Riche’s choice of tufted yarn as a material, reminiscent of cozy household textiles, feels fitting to conjure a homesick state of yearning and introspection. Le Riche’s use of craft – elsewhere in his practice he also employs embroidery, sewing, and crochet – tosses out outdated notions of gendered art forms. Through his homoerotic content, le Riche pushes back against the conservativeness of a middle-class, suburban upbringing in Post-Apartheid South Africa. His cartoonish nude figures, some sporting exaggerated genitalia, can be read as playfully provocative and unapologetically gay, testing the boundaries of puritanical sensibilities. Simultaneously, his characters are contorted and dislocated in space, imbued with vulnerability, uncertainty, and longing.

In Four Places at Once is on view through March 28th at Ronewa Art Projects, Potsdamer Str. 91, 10785 Berlin.

[REVIEW] Queer Routes to Restoration in The Embodied Press @ Kala Art Gallery in Berkeley

text by Chimera Mohammadi

“I lingered in front of the bar and felt eyes search my face.” As the words flit across an uncanny array of printed eyes in Malic Amalya’s short film “Flyhole,” Amalya confines in language the current that unites the work in The Embodied Press: Queer Abstraction and the Artist’s book, a touring exhibition curated by Anthea Black which has just finished its Berkeley stop. The show consists of a glorious collection of Queer aesthetics that question whether they want to be seen and ultimately insist upon it, considering the tenuous relationship between Queerness and observation without compromising the Queer right to be seen. The space where Queerness and spectacle overlap has often held violence: The Embodied Press is a reclamation of that space, thrusting the historic traumas of the Queer community into the spotlight while soothing the resulting discomfort with self-owned Queer spectacle. Lyman Piersma’s delicate, heartrending recordings of life during the AIDS epidemic and Lukaza Branfman-Verissimo’s brutally raw love notes and protest poems imbue the space with a revolution-inspiring pathos. Kate Laster’s kaleidoscopic collages suspend themselves in space like bursts of visual jazz, and radiant books of wordless color gradients by Nicholas Shick embody the transcendent euphoria of gender transition. Married couple Miller and Shellabarger’s hazy fields of pastel erotica pepper the space like escape hatches, doors into a welcoming party, while their massive paper dolls cordon off corners for “Flyhole” and Nadine Baritueau’s “Au Revoir” to quietly question the paranoia of being seen and the appeal of disappearance. 

The Embodied Press is on view through February 9th, 2024, at Kala Art Gallery at 2990 San Pablo Ave, Berkeley, CA 94702.

Ken Gun Min Fuses a Cosmopolitan Personal History with Lush, Floral Landscapes in Sweet Discipline from Koreatown @ Shulamit Nazarian

Ken Gun Min presents Sweet Discipline from Koreatown at Shulamit Nazarian in Los Angeles

Images courtesy of Shulamit Nazarian

Shulamit Nazarian presents Sweet Discipline from Koreatown, an exhibition of new works by Ken Gun Min. In the artist’s newest paintings, lush, floral landscapes and sensitively rendered, imaginative portraits are adorned with beads and embroidery. Born in Seoul, South Korea, Min has led a global existence, moving from Zurich and Berlin to San Francisco before eventually settling in Los Angeles's Koreatown. This cosmopolitan personal history informs the social and political narratives of Min's work, which explores emotion, otherness, and an intimate connection to place.

The paintings in this exhibition exemplify Min's intersectional engagement with the nuances of queer experience as an Asian man and his deeply personal approach to often unexplored social spaces and histories. Yet even as he mines his own feelings and experiences, Min pulls a wide range of references and associations into the work to consider the ways that power, race, and sexuality play into both local and global geopolitics. Certain works reference the history of conflict between Asia and Europe, the dynamic history of relations between different minority groups in urban conflicts, and the intersection of sexual and racial prejudice. By exploring stories that span contemporary reality and earlier historical moments, the paintings expand outward from Min's personal journey through Los Angeles to address the sublime encounter of splendor and darkness in the human experience.

Sweet Discipline from Koreatown is on view through December 20 @ Shulamit Nazarian, 616 N. La Brea Avenue Los Angeles CA

Read Our Interview of Katharina Kaminski and Hanne Gaby Odiele on Queerness and Fertility →

The iconography of fertility holds a timeless power over us. Our paleolithic Venuses defined this obsession, encapsulating fertility as a powerful force of creation, rooted in the divine feminine while remaining paradoxically universal. Intersex artist Katharina Kaminski expands upon this understanding in her new show, Womb, which embraces our individual potentials for transformation and innovation while interrogating our gendered ideas about fertility. As we find ourselves in the throes of a gender revolution, Kaminski reckons with the intersection of gender and creation in her abstractions of the womb: soft vessels fill the Sainte Anne Gallery, distilling the Venus to its core sense of creation and transformation. In recognition of National Intersex Awareness Day, Katharina comes together with intersex model and activist Hanne Gaby Odiele to discuss creating while Queer, finding community, and claiming ownership of the self in the wake of bodily alienation. Read more.

"Our Tears are Golden Glitter That Only Shines on Lost Souls": Fierce Queer Work from Turkey and its New Diasporas

Akış Ka, Harun Güler
IN LIMBO (2022)
Video still

by Cüneyt Çakırlar

The contemporary art scene in Turkey has accommodated a significant number of acclaimed queer and feminist artists who produce work exploring the politics of gender and sexuality in the country. The post-millennial expansion of art institutions and art collectors, as well as the development of the local art market’s international networks, have made the scene a vital territory of cultural capital, in which artists and their collaborating cultural practitioners, including academics and activists, channel their voices through art. While the neoliberal economy of art-as-capital and the extent to which it contributes to the precarization of cultural workers should be scrutinized, the academic, artistic, and cultural visibility of LGBTQ+ practices in Turkey raises critical possibilities to articulate questions of cross-cultural mobility and translation of sexual dissidence in arts. What I’m interested in here are the strategies of transposing queer aesthetics into a critical LGBTQ+ practice that does not merely insist on a local political context but also engages with – and unsettles – the geopolitics of the global contemporary art market and its “ethnographic turns.”

The post-millennial consolidation of LGBTQ+ activism, the increased public visibility of LGBTQ+ cultures, and the proliferation of political discourses on gender and sexuality in contemporary Turkey revealed what the political theorist Sinan Birdal considers “the fault-line between a liberal narrative based on universal human rights and democracy, and a conservative narrative based on particular values and identities” (2013). As the ruling class consistently and increasingly instrumentalizes “family values” and “general morals” in various legal frameworks that reinforce censorship, misogyny, transphobia, and homophobia, the marginalized communities that oppose the status quo mobilize various intersectional frameworks of resistance. Within these frameworks, LGBTQ+ activism appealed to forms of strategic political alliances, including the pro-Kurdish movement, the women’s movement, and anti-militarist resistance in the country. 

These intersectional platforms, which contest the state’s hegemonic discourse of militarism, nationalism, masculinity, and Islam, became dramatically visible in #OccupyGezi protests in 2013. The purges followed by the government’s post-Gezi framing of resistance-as-terrorism and the coup d’état attempt in 2016, resulted in a new wave of migration of skilled labor (mainly into Europe), in which academics, artists, curators, and other dissident practitioners have been the leading emigrating groups. This new diasporic presence of Turkey-affiliated cultural practitioners in European publics resulted in the formation of new academic, artistic, and curatorial collectives in various countries, notably Germany and the UK. Thus, to fully understand how LGBTQ+ cultural practices operate in Turkey (and expand internationally), one should pay attention to these new networks of solidarity and platforms of artistic practice that are informed by Turkish politics through the arts-academia-activism nexus in national and transnational settings. 

My previous work on the post-millennial LGBTQ+ art production in Turkey and its diasporas argued that these practitioners (e.g. Kutluğ Ataman, Taner Ceylan, Nilbar Güreş, Erinç Seymen, and Istanbul Queer Art Collective) have a particular politics of location that are informed by queerness, transnationalism, and intersectionality. Inspired by Irit Rogoff’s approach to “regional imaginings,” I argued that these artists “attempt both to activate and to actualize notions of location away from being ‘located’ by an authority of knowledge or a political authority:” rather than “trying to figure out what one’s identity might be as a given,” one should try “to produce a set of relationships in the world that might locate one” (Rogoff 2010).

The curatorial frameworks of the takeover events which have recently taken place in London, namely Screen Practices: LUBUNYA Dispatches at ICA London (2-4 June 2023) and Transpose BURN: Pit Party at Barbican Centre (15-17 June 2023), resonate considerably with my above-discussed account of queer cultural practices from Turkey and its diasporas. Their engagement with Turkey is informed by a transnational perspective that considers queer art as a practice of mobility, rather than a practice of identity that is authenticated only by the geopolitics of nation-states. These projects celebrate queer practitioners as active agents of cultural change rather than passive recipients of authoritarian oppression. 

ICA’s Screen Practices program included screenings of recent works I was already familiar with, such as the Turkey-born, Berlin-based researcher-pornographer Emre Busse’s Godasses Trilogy (2021-2), Gizem Aksu’s recent documentary 9/8fight41 (2022), Rüzgar Buşki’s #Resistayol (2016), and the performances by Leman Sevda Darıcıoğlu and Istanbul Queer Art Collective. However, the presence of Istanbul-based performance artists Kübra Uzun (aka Q-bra) and Akış Ka in London, and their discursive, affective, and artistic contribution to the three-day program at ICA turned the takeover into a special happening. Their performances reinvigorated the screening program as a live archive of fierce queer practice rather than a mere re-presentation/documentation of Turkey-based queer culture and institutionally branded queer art practices to London-based audiences. 

Istanbul-based singer, songwriter, performance artist, and DJ, Kübra Uzun is an LGBTQIA+ rights activist, working in Turkey and also on various international platforms. LUBUNYA Dispatches at ICA London featured Uzun’s video performance Jülyet’s Habanera, which was produced by [alt]platform and premiered on [alt]cut YouTube Channel in March 2022. Originally composed by Georges Bizet (Habanera: L’amour est un oiseau rebelle, Carmen), the lyrics of Jülyet’s Habanera are rewritten by Uzun herself in lubunca, Turkish queer slang. In the video, Uzun impersonates their four famous personas (Kübra, Madam Sipsi, Dikiz Jülyet, and Butch Berna), which firstly were seen at their Koli Kanonu [aka Fuckbuddy Canon]. Queering, in localizing, local and global canons of music, Uzun’s performances articulate discourses of queer/trans empowerment by subverting the stereotypes of (Turkish) masculinity and femininity. While these performances can also be considered drag acts, Uzun’s trans-feminist interventions gain additional critical layers through first-person storytelling, taking various forms of reclaiming queer lives and histories. Such reclamations are dramatically visible in the artistic collaborations Uzun were involved with, such as Cruising Gezi Park: An Oral History produced in collaboration with Simon(e) van Saarloos (presented at Refresh Amsterdam exhibition, Amsterdam Museum, 2020).  

Kübra Uzun
Jülyet’s Habanera (2022)
Video still

Reflecting on the murder of Jan Majdanski (2017) in a cruising spot of Oosterpark, Amsterdam, Simon(e) van Saarlos questions the Dutch police’s response to the incident with the use of extra lights in the park as a surveillance tool: “Whose ideas of safety and pleasure rule the city?” The artist’s engagement with the policing of sex and sex work (and the ways in which LGBTQI+ bodies experience, inhabit, and shape the public space) informs Cruising Gezi Park: An Oral History, a project of collaborative storytelling with Kübra Uzun. Uzun and van Saarloos take a nightly walk around Gezi Park in Istanbul, where Uzun shares her memories of cruising in the 90s and her experience of Gezi Park protests in 2013. Through the recording of the exchange between the two artists, Uzun’s story turns into a history of the transformation of not only Gezi Park but also themselves as trans activists. As van Saarlos also notes, “Most histories are not documented through text or legislation; they depend on intergenerational intimacies and informal storytelling.” 

Simon(e) van Saarloos and Kübra Uzun
Kübra in Gezipark, Istanbul. October 2020
Image from Cruising Gezi Park: An Oral History (2020)

 Uzun sees every occasion of queer performance and storytelling as a form of activism that opens spaces for resistance, solidarity, and empowerment. Hence, their performances bridge the gap between their personal life and the collective experience of the queer community in Turkey and its diasporas. Given the crushing effects of the pandemic on Istanbul’s queer spaces, the reach of such relationality gains particular importance in Uzun’s recordings, digital/multi-media projects, and live-streamed performances, such as A Trans History Sung (2020) and ALAN2020 (2020). Following the gradual fragmentation of the activist community in Istanbul as a result of the new – post-purge – routes of queer migration (to European destinations including Berlin and London), Uzun’s intimate engagement with the queer community and their blurring of sectoral/institutional boundaries between arts, culture, and activism, made their contribution to the ICA takeover in London (as a DJ, artist, and community interlocutor) particularly meaningful.   

Kübra Uzun
A Trans History Sung (2020) 
Video still

A Trans History Sung is a powerful example of Uzun’s practice, which can also be considered a precedent for the artist’s multi-media performances of queer platform-making during her residency in the UK (including gigs/events at Nottingham Contemporary, Dalston Superstore, and Engine Room Studios). To produce “a digital monument” before her move from Istanbul to Berlin, A Trans History Sung features Uzun’s one-hour-long interactive performance live-streamed via Instagram. Throughout Uzun’s singing and live conversations with friends, the performance embodies flow and fluidity in multiple affective registers, i.e. the artist’s gender transition, their decision to move to Berlin, their exposure to the flow of live content produced by the queer community in Turkey and beyond (during the performance), and their expression of nostalgia/melancholy and joy through singing. This dense affective texture in Uzun’s performance combining singing and queer storytelling considerably resonates with the practices of Justin Vivian Bond, David Hoyle, and Lady Rizo.   

In addition to Uzun’s work, LUBUNYA Dispatches’ screening program of video performances (curated by London-based artists-led Queer Art Projects) also included Harun Güler’s video In Limbo (2022) featuring gender-nonconforming performance artists Akış Ka, MustKika, Meli Bendeli, and Özgür Uzay. Güler’s video locates each artist in a mise-en-scène that is associated with Orientalism and its normatively gendered tropes. While each performance creates a friction between body and space, the video’s poetic essayism celebrates, in spectacularizing, gender-nonconforming bodies to transform this friction into a frisson of excitement. Akış Ka’s appearance in a hammam, a setting that is usually associated with homoeroticism and masculinity through tropes of Orientalism, is a powerful moment in the video. Rubbed and washed by two bath attendants (tellak), the artist’s body, painted in blue, is matched by their poetic voice-over: “The fairy of the night feeds on stardust. (…) They put dark matter mascara on… Sliding down from a comet back to the Earth… Leaking from their chest, drop by drop, stray meteor showers… Eyes sting, tears flow… Our tears are golden glitter that only shines on lost souls.” Güler uses water and glowing skin to articulate a queer erotic of flux: Akış’s shining other-worldly blue body is matched with Meli Bendeli’s jewelry, Özgür Uzay’s top surgery scar underwater, and MustKika’s belly-dancing costume. MustKika’s queer appropriation of belly dancing is also featured as part of the performances commissioned for Transpose Pit Party: BURN at Barbican. Combining belly dance with contemporary drag, the artist subverts gender-normative traditions of Middle Eastern performance arts as they re-interpret the historical figure of the zenne in contemporary settings. 

MustKika
Transpose Pit Party: BURN
Performance at Barbican Centre, London, UK
Photo by Holly Revel 

A number of artists featured in Lubunya Dispatches have also contributed to the recent edition of Transpose, which was founded by artistic director CN Lester in 2011 to “celebrate, promote, and platform the wide-ranging talents of the UK trans community.” Curated by performer and musician Dani Dinger, the 2013 edition dedicated its program to cross-cultural trans solidarity by featuring anarchist poet Kell w Farshéa, DJ Ifeoluwa, drag artist i-Gemini, Akış Ka, MustKika, and Kübra Uzun, in a performance event that took place at Barbican, London. As part of this program, Akış Ka produced a performance piece, INTERNALS, which shares their story of self-realization as a non-binary artist born in Turkey. Moving in and out of a web of textiles installed on stage, Akış’s naked body and voice articulate a performative crafting of the queer self through head-on collisions against societal norms of gender and sexuality. 

Akış Ka
INTERNALS (2023)
Performance for TRANSPOSE PIT PARTY: BURN, Barbican, London, UK
Photo by Holly Revell

Collision effectively describes Akış Ka’s practice, which operates across performance art, activism, and radical drag. An active member of the İstanbul LGBTI+ Pride Week committee (2016-2019), Akış performed in various Istanbul-based cultural events ranging from the public programs of contemporary art institutions (e.g. SALT Beyoğlu) to live performance venues (e.g. Babylon) and queer clubs (e.g. Şahika). Comparable to Kübra Uzun’s practice, Akış’s work crosses sectoral and institutional boundaries, the versatility of which was considerably visible in the performances they produced as part of their UK residency (June-August 2023) at the ICA, the Ugly Duck, Dalston Superstore, and the Engine Room Studios.   

 

Akış Ka
Shall I Give You a Secret? (2023)
Performance for the opening party of Screen Practices: Lubunya Dispatches, ICA, London, UK

 

 4 out of 13 music videos from Kırıta Kırıta (2021), a project by the Istanbul-based Dramaqueer Art Collective (curated by Serdar Soydan) were also showcased at the Barbican as part of the Transpose Pit Party’s digital program. Founded in 2015, the collective’s key mission is to produce alternative, queer legacies of gender expression and body politics in art and popular culture. Kırıta Kırıta brings together drag queens, who lip-sync and perform to kanto songs from the 1930s, revealing queer connections across different historical periods through dance and music. With its roots in Western music, kanto - as a genre of performance-as-artistic-entertainment in the late Ottoman period – employs humor, flirtation, and excess to navigate and queer the ideological ambivalences of modernization experienced during the transition from Ottoman Empire to the Republic. In their statement introducing these performances to Barbican’s audiences, Queer Art Projects notes that Kırıta Kırıta is a project that “traces the connections between generations of queer and minority performers, censorship, and resistance through popular entertainment in a turbulent culture that has been sashaying between the East and the West for centuries.” One of the videos in the project features the performance of “Kanamam / I Won't Be Deceived” by Cake Mosq - an Istanbul-based queer performer, an impressive example articulating kanto’s transhistorical affinities with drag performativity. Lip-syncing to Neriman Hanım's song in a BDSM setting against the backdrop of an iconic Istanbul cityscape, Cake Mosq’s 30s-style suit, high heels, and makeup transforms into a flapper dress during the performance while the performer dances around their slave on an electric chair adorned with a sparkling headpiece and veiled with bright blue tissue eyes. 

“There is no question but that we must fight the unspeakable violence we incur from the society in which we find ourselves,” says Douglas Crimp in his influential essay titled “Mourning and Militancy” (2002). “If we understand that violence is able to reap its horrible rewards through the very psychic mechanisms that make us part of this society,” Crimp continues, “then we may also be able to recognize – along with our rage – our terror, our guilt, and our profound sadness. Militancy, of course, then, but mourning too: mourning and militancy.” Here, Crimp addresses the queer community recovering from the traumatic losses they experienced during the AIDS crisis. However, cultural practitioners like Kübra Uzun and Akış Ka, who perform a migratory aesthetic of queer existence and contribute fiercely to the resilience of their queer communities (in the face of crushing autocracies and/or increasingly oppressive transphobia), show us that “mourning and militancy” is a lifelong endeavor for queer people, politicizing – in owning – their joy and grief, and transcending pride and victimhood.   

Cüneyt Çakırlar is Associate Professor of Film and Visual Culture at Nottingham Trent University, UK. His current research practice focuses on gender and sexuality studies, global visual cultures, and transnational horror film. Çakirlar has taught on queer arts and film theory at University College London (UK), Boğazici University (Turkey), Koç University (Turkey), and Istanbul Bilgi University (Turkey). His articles appeared in various international peer-reviewed journals including Critical Arts, Cineaction, [in]Transition, New Review of Film and Television Studies, Paragraph, and Screen. He co-edited a volume about cultures of sexual dissidence in contemporary Turkey, namely Cinsellik Muamması: Türkiye’de Queer Kültür ve Muhalefet (2012), co-authored Mustang: Translating Willful Youth (2022), and co-translated Judith Butler’s Bodies That Matter (1993) into Turkish (Pinhan, 2014). Çakırlar has also worked with various arts institutions and curatorial collectives based in Turkey, Germany, USA, and UK. He currently leads a British Academy project on “Transnational Horror, Folklore, and Cultural Politics” (2021-2023).  

Young-jun Tak Queers Religious Artifacts and Disassembles Mechanical Masculinity in His Exhibition @ JS Foundation in Berlin and Düsseldorf

At both the Düsseldorf and Berlin locations of the Julia Stoscheck Foundation, Berlin-based artist Young-jun Tak presents two recent films, Wish You a Lovely Sunday (2021) and Wohin? (2022), which will play in a loop in the galleries. Both shot in Berlin, these works consider how place, architecture, movement, and belief inform community and queerness.

 Wish You a Lovely Sunday (2021) juxtaposes two locations in Berlin: the church Kirche am Südstern and the queer club SchwuZ. Invited by the artist, two choreographers and two dancers were paired to create a new choreography for each space and assigned a different Bach piano piece for four hands. After days of rehearsals and once the choreography was complete, their originally designated venues were swapped for the filming. The participants therefore had to adapt their choreographies spontaneously according to the architectural features and atmosphere of the other space. By setting these two sites in dialogue, Tak proposes an improbable coexistence of religious practice and club culture. Tak is intrigued by the similarities between churches and clubs because they both involve specific rituals, behavioral norms, and attitudes closely linked to the space and its role. Over the course of Wish You a Lovely Sunday, the combination of the characters’ bodily presence and their navigation of their respective surroundings starts to shift the meaning of each location, eventually revealing tensions that were not apparent on the surface. In the church, the pair’s game of looking or not looking at one another while roaming around the columns and altar expresses unmistakable sensations of longing and desire, denial and prohibition.

In the film Wohin? (2022)—“Where to?” in German—the camera focuses on the rearview mirrors of cars that are driving on the Autobahn near Berlin. Throughout the film, various objects hung from the mirrors of each car become visible in the frame, from Christian rosaries and Buddhist prayer beads to a typical German air freshener, Wunderbaum. The rearview mirrors also reflect situations taking place on the back seat: a man gazes out of the window, checks his phone, or dozes off; two men kiss romantically. Prior to filming, Tak spoke with the actors about the many facets of the German Autobahn—an ideological project of the Third Reich and a feat of national infrastructure, as well as a playground for the projections of hypermasculinity, and a significant site for gay cruising. These mixed aspects are reinforced by the soundtrack, which pairs organist Andreas Sieling from the Berlin Cathedral with British countertenor Tim Morgan, who together reinterpret Kraftwerk’s legendary song “Autobahn” from 1974. While Sieling is peddling away at his huge organ with over 7,000 pipes, some of which are thirteen meters long, Morgan repeats the simple lyric “autobahn” in his fluid, high-pitched song, in contrast to the organ’s mechanical and militaristic rhythm.

Double Feature: Young-jun Tak is on view through December 17th at the Julia Stoschek Foundation, Leipziger Strasse 60, D-10117 Berlin, and JSF Düsseldorf, Schanzenstrasse 55, 40549 Düsseldorf.

Lydia Maria Pfeffer Examines the Mythologies That Populate the Subconscious in Love Magic @ Galerie Droste in Paris

text by Barbara Norton

Love is magic and magic is love in Lydia Maria Pfeffer’s newest exhibit at Galerie Droste. Pfeffer gleefully dances across the teeming, queer forest floor in Love Magic, on view through August 12 in Paris. Unabashedly beastly, Pfeffer’s creatures have uncovered the secret to that jeweled, wisteria world of queer perfection. And they aren’t reluctant to let the rest of us know—serene, self-satisfied smiles grace the face of nearly every face (human or not). In this world, the joy is so open that it is difficult to look away.

These creatures’ utter comfort with both themselves and each other is especially magical in Heavenly Visit, as a leopard with a near-human visage nuzzles against a beaked woman’s lap. With its eyes closed and mouth open in bliss, one can’t help but feel almost jealous of that leopard and its pink-tinted nirvana. 

A visual gorging, lilacs, apples, and moons pirouette around amongst feathered, furred, and finned revelry. Pfeffer’s use of color only furthers her fantastic agenda of complete release—pale blues wrap amorously around golds and ruby reds. The rainbow of greens in Dream in Green is especially erotic in its lushness. Starburst-like white flowers—woven into the mane of the center wolf woman—bloom from soft brushstrokes that glow with vitality.

Meanwhile in Sweet Love, a fox wraps an arm around the waist of a heavenly messenger, as lily of the valley blooms and a swan looks on. Joy shines in these small details, suggesting that these scenes exist in an entirely formed world, perhaps only a few galaxies away from our own. In Pfeffer’s twilight boudoir, erotic, unhinged queer love is the shimmering core—true love magic. 

Love Magic is on view through 12 August at Galerie Droste Rue des Archives 72.

Berlin's Schwules Museum Spotlights Germany's Modern Queer Movement in Photography as a Way of Life. Rüdiger Trautsch: 50 years of pictures

Rüdiger Trautsch not only carved a space for the documentation of Queerness, but also captured the beauty and artistry in his community’s everyday life: radical acts, during his career and still today, as Queer reality and history face continuing (but impossible) threats of erasement. His work includes photographs of the first gay protest marches in Münster and West Berlin in the 1970s up to the last Folsom events before Corona in Berlin. In between are celebrity shots of Warhol and Mapplethorpe, images of the legendary Hamburg house club Front, shots of bear parties, and his drag and couples series. Trautsch’s pictures move between documentation and art. They are indispensable visual material for queer historiography in Germany, but his work also offers moving individual shots that reflect a very special relationship to his subject. Photography as a Way of Life presents an overview of the five decades of Trautsch’s work, focusing on one motif: for photographer Rüdiger Trautsch, the camera was a means of making contact with people rather than just a device. In Rüdiger Trautsch’s life, photography became not only a cultural practice, but also a social one: taking pictures to make friends.

Photography as a Way of Life is on view through September 23rd at the Schwules Museum, Lützowstraße 73, 10785 Berlin

Destiny Haven Trujillo's "Devoraste" @ DIMIN

 
Destiny Haven Trujillo, Daddy’s Little Girl Ain’t A Girl No More, 2023. All images courtesy of DIMIN.

Destiny Haven Trujillo, Daddy’s Little Girl Ain’t A Girl No More, 2023. All images courtesy of DIMIN.

Devoraste—opening to the public on June 1—is a neon diary of the vivid exploits of Destiny Haven Trujillo. For her first solo exhibition in New York, Trujillo embodies the manic charm of her daily life, offering a voyeuristic glimpse into the contemporary vie boheme. The title of the show, “Devoraste,” is derived from the Spanish aphorism meant to convey the concept of unabashed queer self-expression, with the literal translation “you ate that!” For Trujillo, Devoraste references the celebration of pride she conveys in her paintings—colorful bacchanals teeming with joy.

At its core, the work addresses sexual identity and fluidity. The acceptance she has found in the queer community is tantamount in importance to the artist personally as it is to her artistic concept. Approachability is one of the major goals of Trujillo’s canvases—her goal is to welcome the broadest audience possible.

Devoraste is on view through July 7 at DIMIN, 406 Broadway, Fl. 2, New York,

 

Antler: A Fashion Editorial By Jaara Lange & Camille Pailler

photography by Jaara Lange
art direction and styling by Camille Pailler
styling assistance by Katya Makhno
makeup by Leana Ardeleanu
hair by Reiya Yamaoka
modeling by Gigi @ Let It Go

AUTRE: Where does your inspiration come from?

JAARA LANGE: Looking back, my art was born from a deep need to escape a world that was not safe for me. So, I created a world for myself accordingly. Even today, I am inspired by daydreams, science fiction, and fairy tales. I created my own world where I could exist, which was beautiful and dark at the same time. I think this deep experience still inspires me today.

 
 

AUTRE: What drew you to Gigi as a muse?

LANGE: Gigi is a powerhouse and role model for me at the same time. I don't know anyone who enters the room with such presence — that fascinates me a lot. In her I see strength, beauty, and above all, resilience. We are all very grateful for what she does for the Berlin trans community and as sisters we support each other.

 
 
 
 

AUTRE: Why is nature such a dominant subject in your photography practice?

LANGE: Nature has always fascinated me. It represents a place of refuge for me. Out in the green, I have always felt freer — nature is a space without condemnation or connotation. It forms a complete projection surface for me with its wealth of forms, surface structures, and change. It is the perfect stage for me. Today, I only need to embed my protagonists in nature as a stage, wait for the right light and the spectacle is complete. I find this fascinating every time anew, because it is also so simple.

 

Lydia Maria Pfeffer Takes Us to Queer, Jungian Worlds In Lily of the Valley @ Ochi Projects In Los Angeles

 
 

Lydia Maria Pfeffer presents new paintings that depict a queer cast of characters as well as their seductive and strange worlds. Drawing inspiration from mythology, shamanism, and anthropomorphism, Pfeffer playfully revels in art historical motifs and religious iconography. Set against earthly and other-worldly backdrops, the occult-like figures in this series dwell in both familiar and celestial landscapes. Pfeffer’s fantastical worlds are inhabited by bold figures who embody queer sensuality, femme kinship, and gender fluidity, through the expressive language of painterly symbolism.

With a cheeky nod to the sexualized female figures of Austrian Expressionism, like those of Egon Schiele and Oskar Kokoschka, Pfeffer similarly charges her subjects with a raw femme sexuality that verges on the grotesque. However, unlike these historical representations of the sexed femme body—so often fraught with the confines of modernity and the male gaze—Pfeffer’s specters are fully self-realized. They refuse the bounds of their own frames. Connecting familiarity with fantasy, and femininity with ferocity, Pfeffer’s works hover above the axis of desire itself. Lily of the Valley rejects painting’s inherited traditions of the patriarchal gaze and boldly asserts the power of a self-actualized queer eroticism.

Lydia Maria Pfeffer is in conversation with Trulee Hall in our forthcoming Body Issue. The following is an excerpt from the full interview:

LYDIA MARIA PFEFFER: I do believe there's a spirit world out there, and I do believe that everything is alive, and I mean that down to the soil. When I make these paintings, they are almost a weird channeling. Of course, it’s my subconscious that creates these images. But, I start painting with some washes or lines, then the figure develops, who then invites the other figure, and they're all grabbing each other and taking each other to the party. It's almost like I’m asking, “Alright, who else do you want? What else do you want? Oh, you want a little thing there? Okay, cool. Who else is coming to the party? Okay. There she is.” I'm almost being told what to do. It takes an openness, and a willingness to trust yourself, and trust the process. You go in and give yourself entirely over to the painting. Often, I paint the entire thing, and I have no idea what's happening. There's a lot of Jung’s idea of collective unconscious in there, which says that your fears and your desires are predetermined. These archetypes that we all embody determine what we fear, or revere, or need, or want in order to develop.   

TRULEE HALL: I totally relate. I also use the channeling. I get the mood right. I have a canvas, I got my music going, and the rest just unfolds. I don't think it through ahead of time. Sometimes I'll start with one idea or an inspiration, but it's a relationship with the work. In your case, you're very brave, and you're also unapologetic. Your work comes from a very authentic place and it really jumps off the canvas. I don't even think of them as paintings because they just seem to exist. It feels like it flew out of you; like it's supposed to exist.   

Lily of The Valley is on view through April 30 at Ochi Projects 3301 W Washington Blvd, Los Angeles

On the Politics of Delicacy @ Capitain Petzel in Berlin

On the Politics of Delicacy is a group exhibition conceived around the Robert Anton Theatre Collection. In the early 1970s Robert Anton (1949-1984) created a surreal miniature theatre which quickly achieved cult status and fascinated audiences both in the US and Europe. By bringing together multiple influences – from Antonin Artaud’s writings on the Theatre of Cruelty, alchemist principles of transformation and hybridity, post-WWI characters of George Grosz and Otto Dix, to the eccentric creatures of Hieronymus Bosch; but also early Hollywood and Disney motives, Federico Fellini’s baroque fantasies, and pop cultural impulses of his era – Anton created a unique visual language. Due to the intimacy of his performances which often took place in his loft with a maximum capacity of 18 spectators, his plays remained something of New York’s best-kept secret, a refuge into the surreal imaginary. The exhibition gives insight into Anton’s work by showing his intriguingly sculpted figurines (effectively, his ‘actors’), props and drawings.

At Capitain Petzel, curator Anke Kempkes contextualises the oeuvre of Robert Anton for the first time by unfolding thematic trajectories that resonate with his work, namely the politics of the home theatre, surrealist political theatre, the concept of ‘monstrosity’ in postwar female avant-garde sculpture, a new female painterly symbolism, and queer performativity in times of political polarization. With such specific trajectories in mind, a dynamic dialogue takes place between Anton’s oeuvre and works permeating both genre and epoch by German Dada artist Hannah Höch and Spanish poet and theatre director Federico García Lorca; Anton’s theatre pioneer contemporary Tadeusz Kantor and scenographer Kazimierz Wisniak; works by Wanda Czelkowska and Liliane Lijn; post-modernist and queer artists from East and West Duggie Fields, Jimmy De Sana, Krzysztof Jung, Raúl Martínez and Zoe Leonard; and contemporary artists Yael Bartana, Joanna Piotrowska, Stanislava Kovalcikova, Karolina Jablonska, Mikolaj Sobczak, Nicholas Grafia, Billy Morgan and Uel.

On the Politics of Delicacy is on view throughout February 22 at Capitain Petzel Karl-Marx-Allee 45, 10178 Berlin. photographs courtesy of the gallery

Watch PAISA: A New Short Film That Celebrates The Beauty Of Queer Brown Sensuality

Inspired by artist Dorian Wood's song of the same name, PAISA is an immersive fever dream that celebrates the beauty of queer brown sensuality, body positivity and individuality. Says Dorian: "We have been marginalized and painted into tight corners for far too long. But even in our darkest times, we make room to celebrate ourselves and others within our communities. With PAISA, I wanted to create a permanent reminder for us queer, trans and non-binary folks of color that our beauty stretches within and far beyond our times, in either direction. We embrace individuality and respect, even when the rest of the world struggles with these 'radical' concepts. We exist and we don't need for the rest of the world to get wise to our existence. We are sensual beings, in all forms and flavors. Even the sexual moments we share with those on the 'downlow', we find love and positivity there, and we acknowledge the fact that these secretive moments are taboo because of an oppressive morality that has decimated humans for decades. Sex positivity grounded in mindfulness and consent. We are wiser than this world gives us credit for. We are powerful and plentiful. We are forever."

"Art after Stonewall, 1969–1989" @ New York University’s Grey Art Gallery & the Leslie-Lohman Museum of Gay and Lesbian Art

Coinciding with the 50th anniversary of the Stonewall Uprisings, Art after Stonewall, 1969–1989 is a long-awaited and groundbreaking survey that features over 200 works of art and related visual materials exploring the impact of the Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) liberation movement on visual culture. Presented in two parts—at New York University’s Grey Art Gallery and the Leslie-Lohman Museum of Gay and Lesbian Art—the exhibition features artworks by openly LGBTQ artists such as Vaginal Davis, Louise Fishman, Nan Goldin, Lyle Ashton Harris, Barbara Hammer, Holly Hughes, Greer Lankton, Robert Mapplethorpe, Catherine Opie, Joan Snyder, and Andy Warhol. On view at the Grey Art Gallery from April 24 through July 20, 2019 and at the Leslie-Lohman Museum from April 24 through July 21, 2019, the exhibition is organized by the Columbus Museum of Art. Art after Stonewall, 1969–1989 is on view through July 20 at New York University’s Grey Art Gallery and the Leslie-Lohman Museum of Gay and Lesbian Art. photographs

'Pussy, King of the Pirates' Group Show Opens @ Maccarone Gallery

Pussy, King of the Pirates unifies 20 non-male artists who engage in and question the physical and conceptual use of the body in form, medium, and identity politics. The works represent a contemporary reclamation of the female figure, the depiction of which has historically been from the heteronormative male perspective. While the latter has both defined and composed the canon of figuration and formalism heretofore, their compositions of female figures are now more vulnerable to criticisms of objectification. Those who do not self-identify with that status quo – whether female, non-binary, queer, or transgender – may be released from a stigmatic history of a specific oppression. The question remains whether or not they are absolved from the act of objectifying, should that be the ultimate desire at all. Pussy, King of the Pirates is on view through September 8th at Maccarone Gallery, 300 South Mission Road, Los Angeles. photographs by Oliver Kupper

Mickalene Thomas "Do I Look Like a Lady?" @ MOCA Los Angeles

MOCA presents Mickalene Thomas "Do I Look Like a Lady?," an exhibition of new and recent work by New York–based artist Mickalene Thomas. For this exhibition, Thomas has created a group of silkscreened portraits to be featured alongside an installation inspired by 1970s domestic interiors, and a two-channel video that weaves together a chorus of black female performers, past and present, including standup comedians Jackie “Moms” Mabley and Wanda Sykes, and pop-culture icons Eartha Kitt and Whitney Houston. An incisive, moving, and at times riotous portrait of the multiplicities of womanhood, Do I Look Like a Lady? builds upon Thomas’s ongoing reconsideration of black female identity, presentation, and representation through a queer lens. Mickalene Thomas "Do I Look Like a Lady?" will be on view from October 16 to February 6, 2017 at MOCA Los Angeles.

Patron Saint of The Impossible: Read Our Interview of South African Hip Hop Artist Hope Saint Jude →

Who is Dope Saint Jude? For one thing, she is subversive: a self-produced black queer woman from South Africa who is breaking into the cis-male dominated hip hop scene. She is cool: tattoos, leather, glitter on her lips; she has guys on gold chains in her music videos, and next week she is flying to France for the second leg of her tour. She is revolutionary: using hip hop and mad aesthetics as a means to talk about queer visibility, the politics of the brown body, the radical act of self-empowerment. Dope Saint Jude drinks coffee with you, talks about going back to school to legitimize and expand her political consciousness. Days later, you are sharing a joint and dancing at a party for which the theme is “70s DISCO, BLACK EXCELLENCE, and INEVITABLE SHINE.” In essence, Dope Saint Jude resists clean definitions. She is multi-faceted and she expands to include narratives we don’t normally read together. Click here to read more. 

Watch The Exclusive Premiere Of The Memphis Milano Inspired Music Video for the Soft Ethnic Track "Prints"

The video for Soft Ethnic's "Prints," which exclusively debuts on Autre, relies on a simple set and a variety of characters played by Liam Benzvi to visually represent the construction and variation found throughout the song. Influenced by Ettore Sottsass and the Memphis group, the set pieces were designed and colored to add a playful backdrop and lightness to the scene. This, along with the relative sparseness and consistency of the editing creates a strong visual language that lends itself well to Liam Benzvi's melodic musings. Music video co-directed by Alex Rapine and Jarod Taber. Set design by Marki Becker. Click here to read an interview with Liam Benzvi. 

The Year of The Zine: Read Our Picks For Some Of The Most Exciting and Scintillating Zines Of 2015 →

2015 is when the zine went mainstream. Some of our fave artists dabbled in the fine craftsmanship of the stapled chapbook that many people think dates back to the early days of punk, but it actually can be dated all the way back to 1776 when Thomas Paine published his famous pamphlet, Common Sense, which rifled enough feathers for thirteen colonies to declare war and independence from the British. Fancy that. However, the modern zine, which is shorthand for fanzine – not magazine as many believe – was a photocopied, hastily stapled together collection of appropriated imagery and art school angst. In 2015, the zine has held true to its DIY Xerox aesthetic, with a few surprising contributions – and of course some obvious contributors from the likes of one of our favorite photographers working today, Sandy Kim, and from one of our favorite new Los Angeles queer-cult collective, Gurt. Click here to check out ten of our favorite zines that came out in 2015, so far.