Category Archives: Uncategorized

Wearing Interiors and Exteriors: Tori Ellison’s Shell

​​The dress is a staple of clothing history. Its form is associated with femininity, adornment, beauty, and formality.  Tori Ellison has historically worked with the dress motif since the 1990s, using them thematically for self-perception and bodily identities. As seen with her other featured dress piece, Burnt Dress (1993) embodies the ideas of restoration and rebirth through charred remains. The contrasting outlines serve as a reminder of the past and room for new beginnings. 

Tori Ellison, Burnt Dress, 1993, Drawing, Charcoal, Acrylic Polymer, Ash, and Fabric on Paper, 50 x 38 in.

Ellison continues to explore this shape with Shell (2010), a wall-mounted paper dress sculpture. Shell immediately captures attention the way it “floats” on display, as if it’s worn by an invisible being. There is an indisputable mystery and allure surrounding the piece’s voice. We Live in the Sky features Ellison’s interpretation of metamorphosis through Shell’s commentary on personal growth and discovery. 

Tori Ellison, Shell, 2010, Paper, Wire, and Acrylic, app. 5.5 x 45 x 2 in.

We Live in the Sky includes works with the spoken and written word. With accompanying textual pieces like Ellison’s  Sky Writing (2024) and Windows in the Sky (2024), Shell stands out as a piece without words. However, Ellison still gives the dress a voice of its own. Immediately, viewers will notice the spaces carved out within the layered paper. The positive and negative spaces that the paper dress occupies call for a larger inquiry about the intention of this piece. Though its exterior beauty is its main element, it is also important to note the interiors. The organic shapes, layering, and curves of the dress create an invitation instead of a rejection. Ellison’s piece finds itself in a space of temporariness. Shifting localities and movement as the paper medium adapts to the surrounding air. Despite the stillness of the room, Shell stands unafraid. It commands a certain vibe that almost asks for one to keep looking. Like the shells you may find on the beach, Shell’s pearlized surface is a delicate exterior holding untold stories inside.

Shell gives its paper fabric a new form outside of its traditional 2D planes. Perhaps it serves as a literal shell for interpretation. Can we see ourselves inside the dress? Even the name Shell, implies an emptiness to be filled. In a space about displacement and identity, what can our exterior and interior selves find within Shell? Can we find a home in spaces unconventional to us? Beyond gendered clothing, Shell offers a found shield against the changing world. It provides the mind a space to grow into, a hidden place to house one’s vulnerabilities, secrets, and memories. 

Since the beginning of human history, paper has been used to account. It is not far off to assume that paper and humanity are deeply intertwined. In line with conversations surrounding transformation, it leads to a major question: how does paper align with the self? The properties of paper can be closely associated with conceptualizing consciousness since paper can be created, changed, and destroyed. Even the way paper is made, it is taken from trees, turned into ​​wood pulp, and then pressed and dried. As paper, its form is impermanent and yet fixed, having the infinite capacity to become something new. Shell embodies this, as the living and ever-cyclical nature of paper actualizes the nature of identity. The self is never stagnant, it is to be molded, written on, and hung out to dry. 

Tori Ellison, Shell, 2010, Paper, Wire, and Acrylic, app. 5.5 x 45 x 2 in.

A dress is expected to form one’s body. We expect it to highlight the best and hide the worst. However, Ellison calls to honoring the uncomfortable places not explored. In connecting body, mind, and identity, she asks us to reevaluate the ways we view ourselves in the idealist of shapes. Perhaps we can all learn to wear Ellison’s Shell, to make it a home, to remodel it, and eventually outgrow it.

Tori Ellison’s work is included in We Live in the Sky: Home, Displacement, Identity at The Stamp Gallery of the University of Maryland, College Park, from October 16 to December 7, 2024. For more information on Tori Ellison, visit https://www.toriellison.com/. For more information on We Live in the Sky: Home, Displacement, Identity and related events, visit https://stamp.umd.edu/centers/stamp_gallery.

Subjugating Spaces and Bodily Autonomy: Resistance with Michelle Lisa Herman

The Digital Landscape from August 26 to October 5, 2024 at The Stamp Gallery | University of Maryland, College Park | Written by Olivia DiJulio 

As a woman with disabilities, my work is often multisensory and immersive, as I feel it is important to provide multiple ways for people to experience the artwork.

Michelle Lisa Herman

Every day, we navigate the architecture that surrounds us, interacting with buildings, walkways, and streets that were designed and approved by planners and stakeholders. But who truly defines the physical and social purposes of our spaces? Whose needs and experiences are prioritized in the creation of our environments? The Digital Landscape features three of Michelle Lisa Herman’s multimedia works that deconstruct the history of stigmatizing narratives surrounding disability, and to give viewers the agency to reimagine the body as it is in space. 

What inspires and drives the design of architecture? This pressing question is central to Herman’s exploration of physical and social spaces. Self-identifying as a woman with disabilities, Herman critiques the hegemony that buildings and institutions of power support. Untitled (To Bear the Weight) #2 (2022) is a small video installation that projects Herman’s moving body on a paper model of Bremen’s town hall. Viewers can circle the entire model, allowing for an interpersonal viewing experience. Herman’s inspiration for this piece was found after observing 16th-century architecture during her exchange program in Bremen, Germany. 

Michelle Lisa Herman, Untitled (To Bear the Weight) #2, 2022. Video installation. Video courtesy of the Artist.

The medium of the video projection connects the themes of communication, societal norms, and technology of The Digital Landscape. Acting as the pillars, columns, and arcways, Herman uses her body to make an unconventional impression. The most notable part of the piece is the reference to Leonardo DaVinci’s Vitruvian Man. The iconography of the Vitruvian Man portrayed by Herman’s body emphasizes the dominant, Eurocentric nature of architectural design. Incorporating her body into the building forms a powerful message of resistance against the idealized calculations of the “white, able male body”, as described by Herman. In realizing this connection, Herman challenges the viewer to rethink how power and design are interconnected. Beyond the physical spaces that surround us, the unnoticed, invisible roots of power fuel systems of oppression through collective ignorance. 

Untitled (Construction) #2 (2024) and Untitled (Construction) #8 (2024) are from the same collection of works using casts of Herman’s limbs to build structural forms. This series combines the delicate positions of her arms and hands in tandem with other objects to create a surreal composition. The visual contrast of the organic and rigid forms among the colorful lighting conveys an archaic feel reminiscent of historically European, marble buildings.  

 

 

 

 

 

 

 

Michelle Lisa Herman, Untitled (Construction) #2 and #8, 2024. Giclee on fabric mounted to aluminum. Images courtesy of the Artist.

Herman’s pieces demonstrate the importance of activist art and critical messaging through media. Instead of encouraging stereotypical narratives, Herman reclaims what is stolen from artists with disabilities. Reminiscent of the “Supercrip” label, disability should not be an inspirational model for non-disabled people. Agency to those working against instilled norms of disability, Herman’s work reflects upon independence from oppressive institutions. She reminds us of the reality that many marginalized identities face daily about their bodies. The fetishization of disability thrives from portraying it as a superpower, obscuring the very real experiences behind it.   

The ways we navigate the world are defined by the bodies we were born with and the boundaries set by society. However, Michelle Lisa Herman is one of many voices that address the importance of inclusive design and solidarity for marginalized groups. While it can be easy to assume that our reality is fully optimized, broadening our senses and perspectives is essential for embracing the experiences of others. In presenting The Digital Landscape, both To Bear the Weight and Construction subjugate the social constructions that define our public and private spaces. 

Michelle Lisa Herman’s work is included in The Digital Landscape at The Stamp Gallery of the University of Maryland, College Park, from August 26 to October 5, 2024. For more information on Michelle Lisa Herman, visit https://www.michellelisaherman.com/.  For more information on The Digital Landscape and related events, visit https://stamp.umd.edu/centers/stamp_gallery

Exploring Reality in Palinopsia

Palinopsia from April 23 to May 17, 2024 at The Stamp Gallery | University of Maryland, College Park | Written by Ellen Zhang

What is palinopsia? Palinopsia refers to a fascinating visual phenomenon where individuals repeatedly see images even after the original visual stimuli have disappeared. In the exhibition Palinopsia, artists Trevon Jakaar Coleman, Jill Stauffer, Varvara Tokareva, and Margaret Walker offer their unique perspectives on what is real versus seen, inviting visitors to delve into the realm of perception and interpretation.

According to Coleman’s website, his works aim to “challenge expectation, iconography, language, and space, creating a distance that leaves room for inquiry” (http://www.trevonjakaar.com/). In Palinopsia, Coleman’s works draw inspiration from comic books and other non-fiction sources. The alien-like figures and terrain are what make his works particularly captivating. At the same time, there are elements of the real world. For instance, in Untitled Creatures #1-4, videos of natural landscapes are encapsulated by what seem like extraterrestrial beings. By blurring the line between reality and fiction, Coleman challenges the idea of the world we know. Is there more to what is visible to us? Is there another world that we are not capable of seeing? Another way in which Coleman achieves his broader purpose of “leav[ing] room for inquiry” is how he titles his work. All four pieces in Palinopsia begin with “untitled” in their names. This suggests that Coleman wants the viewer to engage in his work actively. He encourages his audience to rely on their individual perception to create meaning from his work rather than setting an expectation for what his work represents via a title. 

Trevon Jakaar Coleman, Untitled Creatures #1-4 (2024), Mixed Media.

Tokareva’s work, in particular, compliments the underlying themes of Coleman’s pieces. What I found most intriguing about her pieces is how she incorporates different AI tools to portray history. Her research delves into the “New East”, utilizing archival visuals “to capture a significant change within society” as described on her website (https://printingmadnessforever.com/). Looking through the eyes of the audience, discerning the extent that the original source materials (from the Olympics) have been manipulated by AI proves challenging, prompting the question of AI’s authenticity. Like Coleman, Tokareva blurs the line between what is real and what isn’t by drawing attention to the unreliability of perception. More specifically, her work reiterates the importance of knowing the source of information. In Utopia III, three TV screens display videos of the Olympic Games in Soviet Moscow in July 1980. To what extent do these AI-generated videos include real elements of the Olympic Games? Can we even distinguish what’s real or not if our perception of the East is biased? Those that view her work, knowing that it incorporates AI, will question the authenticity of the content and walk away without a set opinion. In Tokareva’s work, the line between reality and AI is blurred due to the Western gaze, largely dictated by Western media forms, of what the East was and what it is now. 

Varvara Tokareva, Utopia III (2023-2024), Three-Channel Video on Three Monitors.

Coleman and Tokareva’s works capture the inconsistency of perspective and consequent interpretation by prompting their audience to wonder what is real and what isn’t. In the same way that palinopsia works, their works serve as visual phenomena that merge real and perceived. The significance of doing so is that we, as audience members, are compelled to reconsider our preconceptions and confront the complexities of our visual and ideological perspectives. Through their art, we are pushed to reconsider what we know to be true: our interpretations of space, history, and culture. By challenging our understanding, their art sparks intellectual dialogue while encouraging the exploration and acceptance of diverse perspectives.

Trevon Jakaar Coleman and Varvara Tokareva’s works are included in Palinopsia at The Stamp Gallery of the University of Maryland, College Park, from April 23 to May 17, 2024. Coleman will be hosting a Analog Projection Workshop with Jill Stauffer April 29, 7-9pm. Tokareva will be hosting a Cyanotype Workshop with Margaret Walker May 7, 3-4pm. Both events are free and open to the public. For more information on Coleman, visit trevonjakaar.com and on Instagram @trevonjakaar. For more information on Tokareva, visit https://printingmadnessforever.com/. For more information on Palinopsia and related events, visit https://stamp.umd.edu/centers/stamp_gallery.

Community, Temporality, and Sociality in Charlotte Richardson-Deppe’s I Resist This 

I Resist This from March 4 to April 6th, 2024, at The Stamp Gallery | University of Maryland, College Park | Written by James Cho

How do we function as a community? How does one persist as an individual within a social group? By socialising and working together as part of a larger whole. The desire to recreate the metaphorical stitches of community is at the heart of Charlotte Richardson-Deppe’s artist residency project at the Stamp Gallery. Using the gallery as an open studio for visitors to observe her work, Richardson-Deppe sews together a variety of clothes to create multi-person soft sculptures. Whether hanging from the ceiling, on the floor of the Gallery, or on Richardson-Deppe’s workbench, every one of her sculptures are built on a belief in collaboration. She describes her work as a collaboration between her and her garments that she has been using over the course of I Resist This’s run to sew together apparatuses, as well as between her and the Gallery space, her dancers, and of course, visitors in creating a sense of community. 

In listening to her meeting with art classes visiting the Gallery, Richardson-Deppe has made it clear that collaboration is a central force for her work as a whole. Art, in her belief, is usually better when the process is aligned with the final product, so being in the garments after Richardson-Deppe stitches them into her apparatuses is just as important in establishing a sense of community and relationships between the people wearing her garments, the garments, and the Gallery space. As such, the small community formed by those wearing the garments and the sociality of the experience in doing so drives her artwork and performances, in that good work can only be done by doing it with other people. 

This can be seen even in the choice in making all of her soft sculptures monochromatic. Rather than using pants or sweaters of varying colours, Richardson-Deppe chooses to use garments of the same hue for each unified whole. The effect reinforces her focus on creating a sense of temporary community through the unity of colour, which in turn creates a sense of unity between those who wear the garments. Such that even as every individual wearing part of the sculptures might vie for their independence, chafing against the social structures that the apparatuses form, they still create a community, and the wearers must socialise to execute basic movements as a group. 

Speculative Soft Sculptures. Richardson-Deppe. 2024

This focus on forming, maintaining, and sustaining a temporary community through Richard-Deppe’s sculptures speaks to the themes of independence and interdependence that underlie I Resist This. The many apparatuses in I Resist This emphasise these two themes in relation to how we as humans function socially, which as mentioned is similar to her art-making process. Because even though Richardson-Deppe is creating these works independently over time as seen above, she ultimately relies on the Gallery as a social place and as a studio, a place where people can see and interact with her soft sculptures. She needs the space for her upcoming performance on Saturday, April 6, as well as her dancers who will participate in her performance. On the flip side, the Gallery depends on her just the same, since it needs to contain her apparatuses to exhibit something to entice the public to visit it, and just as much as her dancers rely on her to produce the soft sculptures and outfits to perform. 

Ultimately, then, just as stitches unite the garments in Richardson-Deppe’s apparatuses, the multifunctionality of I Resist This as an exhibition, studio, and soon performance is reflected in the many ways that it creates a sense of community. These multiple communities depend on their parts to function as a whole, despite each part existing in and desiring independence from each other. 

Soft Sculpture: Spaces Between the Stitches

I Resist This from March 4, to April 6, 2024, at The Stamp Gallery | University of Maryland, College Park | Written by Trinitee Tatum

Ancient statues rise from the cold, marble floors of their enclosures, their colors faded and forgotten with time. The Statue of Liberty has now cloaked itself in a sea foam green, long separated from its copper origins. Mastery of such austere, “noble” materials has defined the sculptor’s craft for millennia; however, for as long as traditional art has existed, there has been resistance to the status quo. The lengthy history of “fine art” in Western canon has been distinctly gendered male and is deeply intertwined with the social principle of individualism. The substitution of these heavily symbolic sculpting materials for the more malleable sort of cloth, paper, and fur makes fine art accessible to those on the margins of industry and excluded from the dominant narrative. By emphasizing the manipulation of everyday materials, soft sculpture protests the inherently privileged position of working with precious rocks and metals. Charlotte Richardson-Deppe’s soft sculpture work critiques the classist and sexist gatekeeping of fine art through the practice itself, as well as through the sustainable sourcing of materials at second-hand stores, emphasizing accessible methods of acquisition. Beyond the innate rebellion against conventional sculpting, soft sculpture manifests as a projection of the human body and its most intimate connections beyond itself, a communal embrace.

I exaggerate bodies and replicate limbs, making visible the ways humans connect and relate to one another.

Charlotte Richardson-Deppe via website

Charlotte Richardson-Deppe, Blue (Soft-sculpture and performance) 2023. Photographs by Mark Williams.

Richardson-Deppe’s pieces take over the human figure, obscuring what the body looks, feels, and sounds like to visibly render kinship and community ties that reside under the surface of our daily lives. This work parallels Nick Cave’s “Soundsuits” performances, especially in how Richardson-Deppe employs both performers and audience members to activate and participate in her soft sculptures. Contrasting Richardson-Deppe’s playful artistic ethos stemming from her background in the circus, Cave’s pieces are imbued with the struggle against racial inequity and violence, serving as “metaphorical suits of armor” and “vehicles of empowerment.” Cave’s suit activations double as community celebrations with the radical collaboration process, juxtaposing traditional, individualistic notions of art-making.

Nick Cave, Speak Louder (Mixed media), 2011

Despite these differences, both artists utilize anonymity to draw the audience’s attention to the body’s presence in its totality rather than the age, race, gender, or other identity markers of the wearer. This objective viewing prompts the audience to look beyond the shallow, habitual judgments we pass and cherish the body’s ability to connect and be connected profoundly with others.

There is something in me which is the same as you. I am you.

Mari Katayama via website

The presence of the audience and their active engagement with the work of I Resist This is crucial to Richardson-Deppe’s exploration of both the playful and serious aspects of human connection. The Stamp Gallery’s space has been reshaped into a middle ground where the artist and the viewer meet in dialogue, blurring the distinctions between the viewer’s, the artist’s and the artwork’s space. By being integrated into the Gallery’s space, the artist herself and her work is exposed to all that choose to see, and demand participation from all who choose to engage. As Richardson-Deppe’s residency comes to a close, I Resist This invites viewers in one last time to bear witness to its metamorphosis before dispersing within all of us as ephemeral memories.

Charlotte Richardson-Deppe’s work is included in I Resist This at The Stamp Gallery of the University of Maryland, College Park, from March 4 to April 6, 2024. Please join us for the concluding performance of Richardson-Deppe’s artist residency on April 6, 2024 at 7pm.

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.

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.

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