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Exploring Independence and Interdependence Through I Resist This

Placeholder from March 4 to April 6, 2024 at The Stamp Gallery | University of Maryland, College Park | Written by Ellen Zhang

The conflict of independence versus interdependence has always been a silent yet prominent theme in human life. From a young age, we crave independence with stubborn I-can-do-everything-by-myself attitudes that continue into our adulthood. However, humans are fundamentally social creatures, relying on the people around us to achieve some sense of fulfillment. Expressions of independence and interdependence often manifest in intriguing ways. Charlotte Richardson-Deppe explores this concept through her evolving, interactive exhibition, I Resist This, where she utilizes the Stamp Gallery as a workspace to complete her new work of soft sculpture performance.

One way in which Richardson-Deppe reveals the tension between independence and interdependence is by sewing together shirts and pants, which are then hung from the ceiling. The laws of physics are clearly at play: gravity and suspension create a state of equilibrium. Gravity pulls the fabric downwards whereas the parts connected to the ceiling pull the fabric upwards. As a result, the collective string of shirts or pants remains stable and motionless. However, when we look closer at the individual shirts and pants, there is an evident struggle. An individual piece strives to break free while surrounding pieces pull it closer to the complete assemblage. There’s a delicate balance in effect. The independent bodies depend on each other to counter gravity but, at the same time, are individually struggling for autonomy. Through this, Richardson-Deppe captures the essence of independence versus interdependence perfectly: the intricate dance between individuality and interconnectedness within a collective fabric of humanity.

One of the standout pieces in Richardson-Deppe’s exhibition is her piece “Pants with Friends”. Here, the medium between the indigo leggings and blue velour pants is a different fabric cut: an arm sleeve. The sleeve acts as a conduit through which new perspectives, experiences, and emotions flow. This shows how the connecting force between two individuals enriches their separate lives.

What’s particularly intriguing about Richardson-Deppe’s exhibition is its interactiveness. Her exhibition consists of wearables to be worn and presented as elements of interactive performances. The purpose is to facilitate conversations on interdependence and care. Richardson-Deppe’s exhibition helps us recognize dependency as a necessity but not at the expense of individuality. Dependent relationships enrich our lives—think of the people we call mentors, confidants, and lifetime supporters. At the same time, Charlotte’s work reminds us that freedom and autonomy are important. In fact, we care more about setting boundaries and cultivating healthy relationships when these desires are embraced.

I Resist This is a space to explore the tensions between autonomy and reliance and how individual freedom is necessary to care for ourselves and others. By presenting her work as interactive performances featuring performers and audience members, Richardson-Deppe is actively practicing community engagement, which is fundamentally interdependent. By expressing independence versus interdependence in her exhibition and actively practicing it in the culminating performance, she invites us to ponder our roles within communities and the dynamics of relationships.

What happens to hidden tears? 

Placeholder from October 10 to December 9, 2023 at The Stamp Gallery | University of Maryland, College Park | Written by Reshma Jasmin

In the past few years, I’ve been making a concerted effort to cry.

“Men don’t cry” is society’s mantra for masculinity. Emotions are seen as weakness, and men are meant to be strong, so crying, which is an overflow of emotions, is emasculating. Even though I was not socialized as a man, I still learned that tears equal weakness when I was pretty young, and I was quick to internalize it. Starting when I was seven or eight, I would hide whenever I was upset— in various closets, under my bed, under desks, in between and behind furniture. My tears were meant to be hidden too, but I was never allowed to remain hidden, and neither were my tears as my brother and parents would immediately search and pull me away from my too fleeting enclosed sanctuary.

After a traumatic experience at age nine or ten, I was more adamant about hiding. I still cried, but my sobs were suppressed, so I never made a sound. I would hold shut the doors of the various closets when someone found me. In my arguments with my family, or when feeling overwhelmed in some way, tears would well up in my eyes, but I never let them fall in front of people. When I was eleven, I learned that what I’d gone through was traumatic, and until I was seventeen, I didn’t cry at all. My eyes only ever welled up because of seasonal allergies.

When I first walked through Placeholder, I saw some of my struggle reflected back at me in the pieces by artist James Williams II. 

Williams is an American artist based in Baltimore, MD whose work focuses on aspects of racial constructs, systemic racism, and cultural identity. In his artist statement, he explains that his work is meant “to challenge the ambiguity of the Black construct as both an object and personhood.” His pieces in Placeholder explore the hidden nature of identity and emotion in the Black experience. Williams explains that his work as an artist and professor is inspired by his older daughter’s questions about race. He tries to simplify the Black construct because even with all the complexity ingrained in race in America, he believes “it’s not as complex as we make it.” (from the artist’s website). He embodies “a childlike understanding” of experiences and perceptions of Blackness in America by using a blend of multiple mediums.

In the artists panel during the opening reception of Placeholder, he recounts the moment his daughter said, “I don’t see you cry.” Williams responded that he has cried, especially thinking back to his experiences as a young Black boy in upstate New York, but his daughter’s observation appears to have stuck with him.

James Williams II, This Ski Mask is for Hiding Tears, (2023), Velcro, yarn, oil paint on canvas and panel

The socialized stigma of crying and vulnerability is especially prevalent in Black communities. Due to systemic and societal/cultural racism in America, Black people are forced to be resilient just by existing. In an effort to maintain the image of being strong and avoid losing resolve, Black people are socialized to suppress their emotions and hide their tears. The title This Ski Mask is for Hiding Tears suggests that the ski mask is a refuge from being seen in weakness. The identity of the wearer is obscured, since they are not seen as an individual but as a “Black person”— a generalized entity that embodies all the stereotypes of Blackness. A ski mask is also a symbol of the racist perception of Black people as criminals. The ski mask objectifies its wearer by stripping personhood and replacing it with a criminal status. Ultimately, the tears are the only things that are visible above the mask, but they still go unseen because people do not sympathize with perceived criminals.

James Williams II, Calm Before, (2019), Velcro, oil paint on canvas and panel

When reading the title Calm Before, our minds automatically add in “the storm” to finish the phrase. The phrase refers to the quiet period before disaster strikes, and explains the anxiety that comes when things are too quiet or go too smoothly. Pressure builds when confined, so the “calm before” is really the roller coaster going up its first hill— the higher it goes, the more intense the drop.

The title Calm Before suggests a work that would depict that foreboding period of stillness when the storm clouds are forming. But the piece depicts a chaotic storm with teardrop rain falling from an angry cloud in a dark woods. The drops are different colors, sizes, and mediums— oil paint on canvas, paint on panel, or velcro. Unlike the more common titles that summarize the content of a piece, Calm Before is like the title of a poem that also serves as the first line. The title is followed by the piece, which illustrates “the storm.” This also captures that the calm before and the storm after are the same— the chaos and pain just move from internal to external. Or there is no storm at all, and it stays confined in the calm before, tears that build up never fall, and the pressure builds with no release. Either interpretation simplifies the building emotions that Black Americans carry throughout their entire “calm” or “normal” lives due to the nature of racism in America.

I encountered my own storm when I was seventeen. The bottle holding everything I refused to feel or confront for years exploded, and I sobbed unceasingly— still silent, but uncontrollable. Unfortunately, I quickly returned to a state of calmness where my tears would at least well up with emotion, but I could never find release by crying, even when I was alone. 

Williams’s work does not resonate with me in the same way it would for a Black viewer. He captures the complexities of handling and expressing emotions that Black people encounter due to the societal realities of racism and racial constructs in America. The Black experience he illustrates comes from his own lived experience. To me, Williams’s work is heart-wrenching and beautiful. His pieces tell me that tears will stay hidden and the storm will remain trapped in the calm before; that is the natural state of things, as he has experienced. But he shares that pain with the world through his work, so his pain becomes visible. Though it seems somewhat bleak and scary, his vulnerability is his strength. And that makes me want to continue making an effort to cry.

James Williams II’s works are included in Placeholder at The Stamp Gallery of the University of Maryland, College Park, from October 10 to December 9, 2023.

For more information on James Williams II, visit https://www.jameswilliamsii.com/.

For more information on Placeholder and related events, visit https://stamp.umd.edu/centers/stamp_gallery.

Saving Space: When Placeholders Are Not Enough

Placeholder from October 10 to December 9, 2023 at The Stamp Gallery | University of Maryland, College Park | Written by IsabellA Chilcoat

I spent ten days in Austria at the beginning of October. Worth it? Yes. Still facing the consequences for my coursework a month later? Also yes. But I’d do it again. In accordance with my art historian heart, I visited as many art museums in Vienna as I could squeeze into my packed travel itinerary. At every museum, I was the tourist b-lining to the gift shop for another over-priced, poorly constructed canvas tote bag (treasure) in the gift shop. Also worth it.

I returned to the U.S. (with a suitcase full of tote bags) just in time for the Stamp Gallery’s exhibition Placeholder – wishing I had a personal placeholder while I was away who could have done my make-up work for me. 

I define “placeholder” as a thing that stands in for something else, like a substitute or that blank line waiting for your signature on a piece of paper. 

This is similar to Danni O’Brien’s entanglement of wax gourds that represent a kind of humanoid organic matter within the technical and metallic hardware of their sculptures. Wax gourds act as a placeholder for human flesh or truly organic matter. We can also observe the idea of a placeholder at work in how James Williams II invokes the story of Frankenstein’s monster in God Don’t Like Ugly (2022) to draw parallels with aspects of the racialization and violence imposed on Black people throughout U.S. history without being so explicit in his imagery. Placeholders like these help us to explore familiar things in a new light, or they can remove certain barriers so that we might better understand or relate to a message. 

Rather than taking an artwork at surface value, recognize art as keeper of many truths, placeholder of its many beings.

While artworks may have placeholders within them to suggest issues or ideas, art can also be the placeholder for broader contextual moments in time or in the maker’s life. Artwork can be the placeholder for an artist’s own thoughts, feelings, and experiences. Or art can become a placeholder for the viewer’s own memory. As an object ages, it assumes a history of its own which renders the work a marker for associated moments and memories. When I look at the wrinkled museum bags in my closet, my memory awakens. When I strap one over my shoulder to leave the house, I imagine that the tote carries more than just my phone, wallet, keys, and chapstick.

Sometimes, however,  placeholders alone are insufficient. When an accepted narrative about people, politics, and the world around us is fabricated around partial truths pieced together to fit the most convenient conclusion for the time, a placeholder is not only insufficient, it is false. This begs the question, when does a placeholder become all we know about a particular topic? At what point in time does the completeness of an experience, event, or truth disappear? My tote bags are never going to capture the entirety of my Viennese experience, my encounter with Gustav Klimt’s sparkling Beethoven Frieze at Secession or the aroma of strudel from the cafe next to my hotel.

When we encounter placeholders, it is essential to examine and re-examine the material, to never neglect raising a critical consciousness. Accordingly, imagine what lies beyond the forms you might see represented on an artwork’s surface. Engage with the critical context that influenced the maker, and then yourself, the viewer. What did/does the artwork inspire? How many merging histories, thoughts, and emotions reside in one piece of visible history? Rather than taking an artwork at surface value, recognize art as keeper of many truths, placeholder of its many beings.

Danni O’Brien and James Williams II’s works are included in Placeholder at The Stamp Gallery of the University of Maryland, College Park, from October 10 to December 9, 2023.

For more information on Danni O’Brien, visit http://www.danielleobrienart.com/.

For more information on James Williams II, visit https://www.jameswilliamsii.com/.

For more information on Placeholder and related events, visit https://stamp.umd.edu/centers/stamp_gallery.

James Williams II’s God Don’t Like Ugly, Racial Constructions and Mary Shelley’s Frankenstein

God Don’t Like Ugly from October 10th to December 9th, 2023, at The Stamp Gallery | University of Maryland, College Park | Written by James Cho

James Williams II, God Don’t Like Ugly, 2022. Velcro, a lightbulb, plexiglass, polylactic acid, and oil on a panel.

The title of God Don’t Like Ugly is inspired by the way that Victor Frankenstein and the townspeople rejected Frankenstein’s monster due to his outward ugliness, which reflects on their much more hideous internal ugliness. When peeking around the curtain, viewers can observe how the monster has and continues to suffer at the hands of an angry mob. Even in the dead of night, he is chased due to his “otherness” with fire and brimstone, implied by the monster’s caved-in skull and tiki torches that loom behind him.

At the opening reception for Placeholder, Williams expanded upon this scene. Much like in Mary Shelley’s Frankenstein, in which the narrator Victor Frankenstein wanted to create a beautiful new race of man but from his perspective creates a monster instead, Williams draws parallels to the formation of the black-white binary in the US. Williams uses the story of Frankenstein and his monster as a “placeholder” for America and its creation of a black identity as the antithesis to whiteness in God Don’t Like Ugly

Namely, Williams describes the construct of a black identity as an economic tool for the US. Like Victor, white Americans used the social construct of race to “other” black people and minorities like Native Americans for economic gain through slavery and forced labour. This abuse of blackness is reflected in God Don’t Like Ugly, specifically in the implied violence of the rock that shattered the window and Frankenstein’s monster’s head, and the angry mob wielding tiki torches behind him. Much like during slavery and Jim Crow, when white supremacists would throw bricks at black churches, burn crosses, and perform lynchings,  among other atrocities to threaten black people, the monster—whose skin is also non-white—has experienced abuse and hate, as seen in Williams’ piece. And in the same way that Frankenstein’s hand is stretching out to us viewers, Williams is inviting us to look at this piece to understand what it’s like to be a black individual living within the confines of the social construction of race in America.  

James Williams II, God Don’t Like Ugly, 2022. Velcro, a lightbulb, plexiglass, polylactic acid, and oil on a panel. On the left is a closeup of the tiki torches wielded by the angry mob chasing Frankenstein’s monster, and the stone that shattered the window after hitting his head. On the right is a closeup of the monster’s head.

In my talks with Williams during the opening reception, he mentioned that he wanted to focus on the simpler message of race through the analogy of Frankenstein’s monster and blackness. However, I also saw one between the America that he described and Victor Frankenstein. Specifically, there is a direct parallel between how blackness as a construct led to the horrific deaths and suffering of black people and Victor’s inaction. In Frankenstein (1818), Victor’s abandonment of his creation despite it having practically been a newborn baby led to it killing his brother William. This leads to the death of his adoptive sister Justine, since she was framed and executed for the murder of William. All because Victor wasn’t willing to admit that his monster killed William out of revenge for being forced into a life where he had only experienced pain and hate for his appearance. Like Victor, many in America were and in some cases are still unwilling to admit to having been proponents of the construct of race that brought about the deaths, separation, and suffering of so many. 

Altogether, James William II’s God Don’t Like Ugly presents a deeply thought-provoking and inspired piece in God Don’t Like Ugly that we should dwell on when thinking about the historical and contemporary impacts of race as a social construction. 

Peace in Practice

Placeholder from October 10, to December 9, 2023, at The Stamp Gallery | University of Maryland, College Park | Written by Trinitee Tatum

“There is enough multitudes in all of us.”

(Richard Hart, 2023)

In our digital age, words like “software” and “hardware” have clear-cut meanings. However, when these words are superimposed and incorporated into the conversation on the relationship between nature and technology, the essence of these “wares” deepens. Preconceptions of the meanings of software and hardware are challenged through their convergence in Richard Hart’s series of “Water Drawings.” In this series, real rocks are placed alongside projections of patterns that emerge and disappear on the rock’s surface. By juxtaposing the “software” of animation to the “hardware” of rock as durable and utilitarian material, Hart exposes time as a third “ware.” The interconnectedness of software, hardware, and “timeware” parallels the dimensionality of humanity through the mind, body, and soul.

Richard Hart, Water drawing (slate and stone), 2020. Image courtesy of the artist.

The South African artist’s works traverse both the digital and physical realms, exploring modernity’s spectral quality. Although he contends with weighty subjects, Hart taps into his easy going personality and creative ethos as he grapples with the Duality of nature technology and the materiality of time. His work exudes a playful quality as patterns dance across the crevices of rocks, conversing with the materials and the artist. Technology has had a profound impact on the natural world in many ways. On one hand, technological advancements have led to renewable energy and sustainable agriculture. On the other hand, the rapid development of technology has led to pollution, deforestation, and climate change. Time will tell what the final outcome of this relationship will be.

“The best work dances around things, points at things very slyly.”

(Richard Hart, 2023)

Hart is ready to face the challenge of dealing with such daunting realities in his artwork, despite there being no satisfying answers. However, Hart’s creative process relies heavily on experimentation and problem-solving skills. Creating this artwork is a demanding task; setting up alone may take hours, and the drawings themselves must be done in one sitting. Despite the intense time constraints, the process is meditative, and Hart can easily get lost in the work. The “Water Drawings” offer a respite in a chaotic world.

https://www.instagram.com/reel/CkCjBi9Abvs/?igshid=MTRoang3N2x1ZTM2dg%3D%3D
Richard Hart, Water drawing (2022). Video courtesy of the artist.

The concept of placehood is crucial in location-based art like this series. Many of the larger rocks require on-site work, either in nature or on the sides of buildings. Even the “Water Drawings” done in the studio are influenced by place. The artist’s work is greatly influenced by his home country, South Africa, but his move to New York has introduced another sense of place and initiated a conversation about one’s place in the world. While transitioning from Africa to America, Hart had to adapt to a new culture and environment different from his own. He also had to consider that his audience may view his work differently than he does.

“Place is the whole thing. It is where the whole thing is situated.”

(Richard Hart, 2023)

Reflecting on one’s sense of placehood has never seemed more important or relevant than when facing the complex and interconnected issues that challenge our current state of global affairs. In the face of crisis, the value of preserving and cultivating the unique identity and cultural significance of a place is imperative. In safeguarding our local identities, cultures, and environments, we create a more resilient, inclusive, and sustainable world.

Richard Hart’s work is included in Placeholder at The Stamp Gallery of the University of Maryland, College Park, from October 10 to December 9, 2023. 

  • For more information on Richard Hart, visit https://www.instagram.com/richardhartstudio/.

Adapting Art in Changing Times

Placeholder from October 10 to December 9, 2023 at The Stamp Gallery | University of Maryland, College Park | Written by Rachel Schmid-James

In an age of rapid growth and change on Earth, it can be difficult to keep up. With Artificial Intelligence becoming smarter and robots becoming more and more a part of everyday life, we can either choose to succumb to the fear of losing everything to this up and coming technology, or utilize them to enhance and move forward. For many artists, electronics have become a useful tool in creating new, experimental pieces that before would not have even been possible. Such is the case with one of artist Richard Hart’s most recent pieces. Hart, whose past works have often focused around political issues and life in his native South Africa, decided to explore an idea using a new medium: rocks. Double Water Drawing (Croton River Rock) combines both the natural world and technology, as well as the physical and the untouchable. 

Richard Hart, Double Water Drawing (Croton River Rock) (2023), Two-channel video, river rock, water

On a blank, white, unstretched canvas, a singular rock (from Croton River in southern New York as the name suggests) stands smack down the middle, upright and rigid. Above and behind it, a projection of two other rocks is visible. Each rock is continuously “painted” with water, which then evaporates before a new design is created. No hand is shown creating these markings, and the video is clearly sped up as the drying process between each one takes mere seconds. The work is partially based on the concept of impermanence. Nothing is forever, the same way that the water designs on the rock will at some point dry and disappear. However, I think this message goes deeper than just the rocks. The use of technology in this piece, in a way, represents the impermanence of our constantly changing world, especially as the “old ways” of doing tasks in many careers are disappearing the same way the water fades from a rock. 

Hart’s work seems to ask us: how do we come to terms with the idea of constant change and evolution, while also not allowing it to take over our lives? We live in a time when artists working across all media fear AI taking their jobs or stealing their work for its algorithm. Billions of people have the world at their fingertips through the internet. Long gone are the days of classic art only being seen in museums. How do we move forward? Hart and other artists answer through pieces like Double Water Drawing (Croton River Rock): we embrace it and find a way to meld it into our art. The projector and the video add a layer to the work, enhancing instead of inhibiting. These changes can be tools if only we are able to accept them. 

Richard Hart, Double Water Drawing (Croton River Rock) (2023), Two-channel video, river rock, water

However, the future of AI taking over art is, I think, an unlikely one. Art is something so distinctly human, something we have been doing long before modern Homo Sapiens existed. When humans lived in caves they created swirls and illustrations using their hands and natural pigments, even lifting their children up to the ceiling so they could be a part of the ritual. It is this concept that I see reflected in Hart’s piece. The painting of rocks using water is something familiar, an activity that my friends and I used to do when we would play at the creek near my house—always disappointed when our creations would fade away in the hot sun. The combination of the old and the new in Double Water Drawing (Croton River Rock) gives me hope that art can continue on even when things feel uncertain, and that new technology does not need to be our enemy. 

Richard Hart’s work is included in Placeholder at The Stamp Gallery of the University of Maryland, College Park, from October 10 to December 9, 2023. For more information on Richard Hart, visit https://www.richard-hart-studio.com/. For more information on Placeholder and related events at The Stamp Gallery, visit https://stamp.umd.edu/centers/stamp_gallery.

Unfolding Doughtie’s Concepts Behind Placeholder

Placeholder from October 10 to December 9, 2023 at The Stamp Gallery | University of Maryland, College Park | Written by Ellen Zhang

The Stamp Gallery’s newest exhibition Placeholder pays homage to the power of materials and images in their ability to contrast absence and presence, permanence and impermanence. Four artists (Elliot Doughtie, Richard Hart, Danni O’Brien, and James Williams II) have manifested these concepts into works of art that represent their individual interpretations. For those that keep up with the Stamp Gallery’s exhibitions, you may remember Elliot Doughtie from his iconic piece, Laundry Day Dubuffet, as part of the Gallery’s Spring 2023 exhibition UNFOLD. This time around, Doughtie has opted for fruits, instead of socks, as his muse. 

Elliot Doughtie, Laundry Day Dubuffet Series, (2021-ongoing), Plaster and transferred dyed cotton.

As the name suggests, Orange features a collection of partial oranges arranged on a pole. Each orange looks like it has been sliced at a series of odd angles and curves, creating the illusion that the oranges are sprouting out of the pole. What I find intriguing about Doughtie’s work is his ability to play with structure and shape in order to create illusion. In Laundry Day Dubufffet, Doughtie arbitrarily stacks sock replicas, made out of plaster, leaving the viewer confused as to how this work is able to stand on its own. In Orange, the artist also utilizes plaster to mold the shape of partial oranges into the sides of the pole. While it is unclear how these oranges are able to stick to the pole, it creates the perception of oranges growing out of a pole. 

Elliot Doughtie, Orange, 2023, Steel, plaster, wood, epoxy putty, ink, and concrete. 

This visual effect raises the question of permanence versus impermanence: Is this body of work permanently “done”? Will these partial oranges grow into whole oranges? By using fruit as his medium, Doughtie cleverly pokes at the idea of continuous growth. As an organic fruit grows, it undergoes various stages of development until it fully matures and detaches from its source. In Orange, I interpret the pole as the “source,” providing the necessary nutrients for each orange’s growth. Given that the partial oranges have not fully developed, we as the viewers are seeing a snapshot of something “in progress.” 

In addition to permanence versus impermanence, Doughtie alludes to absence versus presence. Upon a closer look, you will notice that the base of Orange has holes with imprints of an orange. This is evidence of a ripe orange that has dropped from its source, yet the orange itself is nowhere to be seen. As a viewer, we are seeing evidence of the full life cycle of an organic orange, from its “in progress” phase to evidence of its maturity. In a way, the sculpture reflects a kind of dynamic life on its own. Through this, Doughtie also simultaneously invokes absence and presence. In this case, we are aware of the existence of something, but its physical presence remains hidden from view. Perhaps, Doughtie will add the ripe orange later on, thus indicating the imprinted hole as a placeholder for the ripe orange. 

Elliot Doughtie, Orange, 2023, Steel, plaster, wood, epoxy putty, ink, and concrete. 

The concepts of permanence versus impermanence and absence versus presence are more than abstract notions. They manifest into individual thoughts, experiences, and emotions. For many students, permanence and perpetuity are sources of fear. They fear making choices due to the anxiety of making the wrong decision and becoming trapped with the consequences of that choice. In my own life, I have also experienced how absence and presence interact with one another. As Doughtie shows the presence of an orange through its absence, I can’t help but think of the well-worn cliche of “you don’t know what you have until it’s gone.” However, it doesn’t seem so cliche when I think back on my friendships that have come and gone; I have been forgetful in appreciating present relationships until they have faded away. 

While some may think Placeholder as a purely abstract exhibition, the themes that the artists convey certainly permeate into the real world. I particularly enjoy how Doughtie experiments with structure and shape to craft the viewer’s perceptions in a way that enhances the message he is communicating. From Laundry Day Dubuffet to Orange, he continuously challenges conventions surrounding form and composition to express nuanced yet relatable concepts. 

Doughtie’s work is included in Placeholder at The Stamp Gallery of the University of Maryland, College Park, from October 10 to December 9, 2023. For more information on Elliot Doughtie, visit https://elliotdoughtie.com/. For more information on Placeholder and related events at The Stamp Gallery, visit https://stamp.umd.edu/centers/stamp_gallery

The Trans-Organic Unity

Placeholder from October 10 to December 9, 2023 at The Stamp Gallery | University of Maryland, College Park | Written by Oliver Foley

Danni O’Brien, Alabaster Apple Apparatus (2023)

Danni O’Brien’s Alabaster Apple Apparatus appears to almost writhe on the floor of the Stamp Gallery as an alien, yet inexplicably familiar form. A mechanical device of uncertain function serves as the torso, with tubular branches of gray metal and foam terminating in bulbous, green nodes. These terminal organs are gourds, cast in wax made of melted-down, second-hand candles. Certain components even seem to be branching outward from the central body, assimilating new gourds into the post-gourd technological hybrid.

Danni O’Brien, Alabaster Apple Apparatus (2023)

O’Brien describes their use of wax-cast gourds as a “stand-in for bodies” in their work. The gourds which donated their form to the wax are the organic, human component of O’Brien’s cyborg. O’Brien’s aim is to “push the material gaps between the source object and its pseudo-duplication” by emphasizing the properties of the duplication material which are distinct from the source object. The wax mixtures take on otherworldly greens and silvers which impart the gourds with an uncharacteristically synthetic appearance akin to toxic waste in a sci-fi film. Through their role as proxies for human bodies, these unnatural elements of the gourds and their insertion into the greater machine-creature express O’Brien’s idea of trans-organic unity.

Trans-organic unity refers to a point of technological evolution in which technology becomes integrated with a living organism, resulting in a new form of life which transcends both the organic and the artificial. By uniting disparate materials, some found, some made, O’Brien creates sculptures which envision these future-beings. Yet, despite representing a transcendent form of evolution, O’Brien’s pieces are remarkably fragile. In a discussion about their work, O’Brien emphasized the importance of precarity in their creative process, existence, and vision of the future. O’Brien embraces the instability of their art, from the delicate nature of wax to the haphazard balance of the piece’s metal components. Even in a technologically augmented lifeform, the inherent impermanence of the body remains; O’Brien reveals beauty in the precarity of life in our present and hypothetical futures. 

Placeholder will be on view at the Stamp Gallery at the University of Maryland, College Park, through December 9, 2023.

Quotes taken from Danni O’Brien’s artist talk at Stamp Gallery 

Bending the Binary, and Our Perception of History

What We Do After from August 28 to September 30, 2023, at The Stamp Gallery | University of Maryland, College Park | Written by Rachel Schmid-James

When Brian Van Camerik began the project Homosocial, a collection of old photographs showing intimacy amongst same sex couples from the past in 2017, it could not have come at a better time. With President Donald Trump beginning his reign of terror on queer people across the country, it seemed very difficult to find hope and joy in queerness. For many young queer people, being different can feel isolating, and due to crises such as the AIDS epidemic leading to fewer older queer people, they have less elders to guide them. With Homosocial, Van Camerik shows that queer love and joy has always been around- even in times of great hardship. As described on the project’s website, “these photographs span decades and all depict same-gendered couples of men, women, and everyone in between displaying intimacy towards one another.” Throughout the series, multiple pairs are seen as described; some with arms around one another, others with hands clasped. However, what stood out to me is that none of the photographs feature the couples kissing. This adds to the power of the pieces. Queer love was forbidden in most societies in the past, and public displays of it could lead to detainment, violence, death, and/or ostracism. Many of these couples no doubt had to hide their love for each other, though that does not make these small moments captured any less romantic. It adds a deep layer of nuance, and calls attention to a hard truth: public romance is treated as a privilege.

Homosocial, Processing Gender Aspirations (2022), Silver gelatin print, paper, ink.

Throughout the run of the Stamp Gallery exhibit What We Do After, the piece Processing Gender Aspirations from Homosocial has always stood out to me. Although small in dimension and seemingly simple in composition, the depth within the artwork and the project itself makes a deep impact. On a background reminiscent of rippling water flecked through with gold, a black and white photograph is centered. The photograph shows a child dressed in a uniform-like outfit complete with Mary Jane shoes. The child’s gender is not obvious, nor is it specified by artist Brian Van Camerik. Two paired sets of zig zagged lines attach the photo to three simple words, creating the phrase “bending the binary.” As explained by Van Camerik in an Instagram post for the piece, 

I use microprocessing technology as a visual metaphor to illustrate how the individuals in these photographs have connected—the same way that microchips are connected on a circuit board… As a non-binary artist, I am presenting someone I wish to emulate. And while aspirational, this piece is also transgressive. Microprocessing technology operates in binary code but somehow the child thrives within this system and defies the gender binary to boot.

 Processing Gender Aspirations is one of the few pieces in the Homosocial project that features only one figure, and one who also does not fit traditional ideas of the gender binary. As Van Camerik explains above, the child in this piece reflects a quiet rebellion, existing in a normal life as a person who “bends the binary.”

More than anything though, this entire series represents something that was as important back then as it is now, that queer people are normal. The poses in the photographs are no different from any photograph you may see of a cisgendered or heterosexual couple, pushing against the idea that queer people are dangerous or deviant. Queer people love and live just like anyone else does, something important to represent especially with all the anti-gay and anti-transgender legislation popping up all over the country. Joy is essential to change, something expressed through the Homosocial collection as well as the current CAPP exhibit at the Stamp Gallery. At the very bottom of the Homosocial website, a dedication can be found, reading “For the individuals who were lost, silenced, or hurt because of whom they loved.” Remembering the faces of those who came before in the struggle for LGBTQ rights and their joy in the face of adversity can help us find our way and begin to build a better life for all people. 

Homosocial’s work is included in What We Do After at The Stamp Gallery of the University of Maryland, College Park, from August 28 to September 30, 2023.

The clock strikes Infertile:  Gabriela Vainsencher’s Hourglass

What We Do After from August 28 to September 30, 2023 at The Stamp Gallery | University of Maryland, College Park | Written by Reshma Jasmin

*Note: this post refers to womanhood and motherhood in a cis-normative manner due to the organ-centric focus of aging*

In the past three months, my father has brought up the topic of marriage, babies, and my biological clock three times—I am a 21-year-old college student. He likened my ova as the fruits of a mango tree: after it reaches its fruit bearing age, the best mangoes are those produced in the first three years. Ironically, I have endometriosis, so the question of fertility is up in the air.

Gabriela Vainsencher’s Hourglass emanates this anxiety, by creating the anatomy of a cervix in the shape of an hourglass, with menstrual blood slipping through the cervix like sand. But Vainsencher’s experience differs from mine, which makes sense as she is 20 years older, an established artist, and a mother. She is also a cis-woman who went through pregnancy and labor for her own biological daughter, and she depicts womanhood and motherhood within the realm of her personal experience. So the impending midnight strike of a biological clock means something entirely different for her than it does for me. 

Gabriela Vainsencher, Mom, 2021. Porcelain. 8 x 12 feet

Most of Vainsencher’s recent work focuses on the experiences of motherhood, notably Mom (2021) (pictured above). She describes the piece as “…a self-portrait inspired by living through the covid-19 pandemic, which started when my daughter was one year old. For over a year I cared for her, worked from home, and couldn’t get to my studio” (sourced from artist’s website). The large porcelain piece depicts a snake-like figure of arms and breasts doing various motherly tasks. The breasts are arguably what makes the biggest impact. Their literal function is to provide milk, and whether mothers use formula or breastmilk, the symbolism still stands: motherhood is allowing your nutrients to be sucked out of you, or in more palatable terms, giving up yourself for your child. While all the arms are occupied with various motherly tasks like cooking, shopping, cleaning, carrying a child, etc., there are just as many  breasts as there are arms, even though breasts only serve one main function in motherhood. Although there is also the long haired head at one end of the figure and the title to distinguish that the figure is a woman, a mother, the abundance of breasts hint at what else society demands of mothers: women who maintain their role as pretty sexual objects.

Mother Figure Series Sculptures (2021-ongoing) Porcelain, stoneware, underglaze, etc.

Vainsencher’s Mother Figure Series Sculptures (pictured above) depicts worried mothers, pregnant bellies, female anatomy, and the looming biological clock. The stretched, protruding bellies and the folds of skin on the backs of each torso show the toll of pregnancy on the body. The sagging breast depicts the loss of conventional beauty and youth that comes with age and motherhood. The key-chain earrings on oversized ears suggests that mothers are always in motion, always thinking about their children’s needs and schedules.

Gabriela Vainsencher, Hourglass, 2023. Porcelain, underglaze, glaze, acrylic

Upon seeing Gabriella Vainsencher’s Hourglass (pictured above), my first thought was, “How is this mounted on the wall?” Granted, I was watching the early stages of its installation in the Stamp Gallery, and the piece is made of porcelain and glaze, so it seemed a bit delicate to be held up the way that it is (on two screws drilled through the porcelain). In my surprise at how securely the piece was mounted, I realized that my assumption about the fragility and “weakness” of the porcelain was similar to the societal perception of women as the “weaker sex.” But the curved lines of the stretchy maternity pants on the conflated pregnant bellies from Vainsencher’s Mother Figure Series Sculptures and the bulges with the same curved lines tell a different story: they resemble striated muscles, signifying the strength written into a mother’s body.

The muscle-like bulges also create the hourglass shape, and lead the eye to the center of the piece, the cervix. The transition from the warm, cozy golden brown of the uterus to the dark dried period blood of the vaginal canal resembles the passage of time and a movement from comfort to discomfort. This gradient coupled with the rock-like shapes in the two halves of the hourglass shape depict the pain of aging; each period brings one closer to menopause, and the hourglass figure of a conventionally beautiful woman is also lost with time. Simply put, in our culture, old women are not pretty. The biological clock is a term coined by men to describe how a woman’s fertility is headed towards the precarious cliff of the age of 30 and later at menopause, but it also describes the anxieties of women where their worth and standing in society hangs in the balance of their beauty and fertility. 

The rock-like forms passing through the hourglass resonate with me, as periods and ovulation involve immense pain due to endometriosis. And, despite not being a mother, nor subscribing entirely to the identity of woman, nor intending to experience pregnancy and have a biological child; the fear of losing fertility and youth translating to the loss of beauty and worth is an anxiety I share in my own experience. With Hourglass, Vainsencher depicts the universal fear of aging, unique to those who identify as women and have female sex organs, as being built into our bodies as a ticking biological clock, a constant reminder of our fears and strength and worth. 

Gabriela Vainsencher’s work is included in What We Do After at The Stamp Gallery of the University of Maryland, College Park, from August 28 to September 30, 2023. 

For more information on Gabriela Vainsencher visit https://gabrielavainsencher.com/

For more information on What We Do After, and related events, visit https://stamp.umd.edu/centers/stamp_gallery

For more information about the Contemporary Art Purchasing Program (CAPP) visit: https://stamp.umd.edu/centers/stamp_gallery/contemporary_art_collection