Tag: chloe hugo-hamman

  • A Womxn’s Dis-ease // reframing ‘disease’ and unpicking the frameworks of cis-heteropatriarchy

    A Womxn’s Dis-ease // reframing ‘disease’ and unpicking the frameworks of cis-heteropatriarchy

    Walking into the side entrance of The Point of Order (TPO) I am greeted by varying colours of fabric cutoffs stitched together. Camouflaged between these, are the words ‘DREAMS THAT MY BOdY’ – an impactful introduction to the Masters exhibition by Chloë Hugo-Hamman titled A Womxn’s Dis-ease.

    Walking between her works that are installed on either side of the exhibition space, I move excitedly to where she has set up camp on the other end of TPO. Sitting on a beanbag, surrounded by textiles of all colours and textures, Chloë greets me, a small stitching project in hand. “That looks like so much fun,” I comment. “Yes. It’s like a kind of meditation,” she replies. This opening fittingly welcomes my first question about fabric as her medium of choice.

    “I am very interested in textile. I love colour and texture,” Chloë explains. Soft, cosy fabrics appeal to Chloë’s eye, with these present throughout all the work that make up the show. Her specific hand stitching technique allows for her to work with the irregularity of the fabric, creating volumes that play on the textures of the reused fabrics. Her stitching, when viewed closely, also resembles veins, making a connection to the importance of depathologising bodies and ways of navigating the world. Letters are cut out of old t-shirts, and these are used to make up the words accompanying the visual pleasure of shades of red, pink, purple, yellow and blue that have been threaded together. This brings to the fore the interrogation of language within this exhibition.

    “I made the words first. I was thinking about which words I want[ed] to incorporate into this exhibition.” Once these were created, Chloë was able to decide which words would be placed together, forming juxtapositions and dynamisms, and asking viewers to think about the tension that these groupings of words hold.

    ‘cHrONic SUPPOrT CaRe’ is once such grouping. This speaks to the lack of support and care in the world for what it means to have a chronic illness, and the need for that care and support structure.

    “Chronic means that you will have it all your life, and unless you can afford the care – and even if you can afford it – it’s not really available in the way you need it. What I mean is that even if you have the means to access medical care, that care is prescribed by a largely Western medical framework, which is very much about responding only to the display of specific symptoms. If you don’t display the symptom, you won’t get diagnosed. And then there is the whole thing of language, because if you can’t articulate what your experience is using specific words, then you also can’t get diagnosed. But a Western medical diagnosis is also generally lacking, in that it is very seldom holistic in its approach to understanding the physical and psychic body. Then, as a womxn, it impacts further because of the patriarchal structure of [Western] medicine. A lot of the time you are dealing with doctors who are men, and their experience of the world is different to yours as a womxn. Their experience of violence and pain (and of how these can be projected and/or enacted onto a womxn’s body) is different, and often, as a womxn, you aren’t really heard or taken seriously. Your agency is compromised or negated. I am not implying that men do not experience mental illness or systemic violence, nor am I implying a stable categorisation or binary of gender as man and woman. Rather, I am pointing to the violence and therefore the pain implicit in a womxn’s patriarchal gendering. Which is also why I, like many other feminists, choose the convention of writing womxn with an ‘x’ as a strategy of disentangling ‘woman’ or ‘women’ from the subject-position of ‘man’ or ‘men’, and to consciously destabilise all rigid, violent and exclusionary gender categoristions.”

    Following this train of thought is the idea of establishing alternative communities of care or “new forms of sociality”, a point Chloë takes from Ann Cvetkovich (2012), who is a seminal referent in her Masters. This asks the question, how can we create spaces and methods of care that are genuine, and provide a sense of safety, relief and understanding?

    Continuing with the interrogation of language and the Western patriarchal biomedical framework for wellness and disease, is the work, ‘Sponsored by’. Taken from old t-shirts produced for corporate funded charitable activities, clusters of the words ‘sponsorship’ and ‘sponsored by’ are stitched together. In our discussion, Chloë comments on how most of these t-shirts were pointing to sponsorship for events related to breast cancer, with pale pink being the colour that is used to visually represent this. She points out the irony of these t-shirts, as the companies that sponsor these events sometimes have products or engage in practices that are carcinogenic. “And that was interesting for me in how it brings together a lot of my interests: big pharma, Western medical-industrial complex, symptom, labels, gender and feminism. Breast cancer is symptomatic for womxn, but it’s also so symptomatic of this capitalist system we live in. And also the fact that these t-shirts just have to be this baby pink! …it’s a kind of pink-washing!”

    As briefly mentioned earlier, deconstructing processes of labelling in the way in which language is embedded within patriarchal structures of power presents strongly in the show. In the exhibition’s title the word ‘disease’ is re-framed as ‘dis-ease’. This is an empowering reworking of the English language, and draws attention away from the idea of the individual as the problem. It instead makes a larger commentary on the way in which the world operates. “It is less about ‘I am diseased’, more of ‘I have a dis-ease in the world’. The world that we live in is very fucked up, and you are meant to be or look or act a certain way; and if you aren’t that way you feel a dis-ease.” This ‘dis-ease’ can manifest in various ways, and Chloë’s focus is around mental illness.

    A Womxn’s Dis-ease stitches fabric together to unpick neoliberal, white supremacist, imperial-capitalist, cis-heteropatriarchy.

    To keep up with Chloë’s practice follow her on Instagram.

  • Mamasan – serving Cape Malay cuisine and South African art

    Mamasan Eatery, with its distinctive blue, yellow, pink and green colours, has brought the Bo-Kaap to the corner of 1st and 7th Street in Melville. They are serving up food inspired by traditional Cape Malay flavours with locally sourced ingredients. In addition to delicious food, you are served an experience of South African art and design which has been hand-picked by co-owner Dawood Petersen.

    This experience begins before walking through the door. Through his various travel experiences, Dawood explained that there is often a disconnection between the look of a space and the food that it served. Visual artist Chloë Hugo-Hamman was commissioned to create a window display that would be able to make this connection for Mamasan. The images of ingredients that frame their large windows reference South African food and exploring holistic and spiritual practices. With most of the work coming from Dawood’s private collection, the space has been laid out in such a way that it feels homely with pink fleece blankets draped across the back of chairs, pot plants hanging from the ceiling and piles of books on the shelves.

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    The art on display represents “my identity, my culture, where I am from…the art relates to food or people culturally,” Dawood explained. The counter produced by Johannesburg-based design company Dokter and Misses has a direct link for Dawood with its cutout of Table Mountain. The macramé chairs made by Jade Paton’s House of Grace also has evoke a sense of homely nostalgia and familiarity with the weaving reminding him of how pot plants were hung up at home. Every piece comes with a story as he has a connection with each of the artists and designers he buys work from.

    While there was no particular formal curatorial structure to how the art should be displayed, it was important to find a balance between mediums. There are paintings by Lady Skollie, textile work by Lawrence Lemaoana, conceptual work by Megan Mace among others. The desire was to not only have work that can be put in a frame. “I think the frame itself sometimes supersedes the art you know,” Dawood explained.

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    Dawood emphasized the importance of encouraging an interest in art, particularly in South African art. This fits in with his attitude around buying local and supporting people of colour. Not only does it contribute to allowing artists to be able to live off their work, but artists are examining topics that are socially and politically relevant in South Africa. As a result it the conversations that people have about the works has them engaging with these issues. The Mamasan team have also managed to do this with the Beautiful Boys long-sleeved tshirts they have hung up on their bathroom doors. The shirt with ‘Beautiful Boys’ on the chest is often associated with the men’s bathroom and the shirt with the large ‘B’ printed on the back assumed to stand for ‘babes’ often thought to be the ladies bathroom. However, the bathrooms are unisex and so the tshirts play conventions around gender-specific architecture.

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    The Mamasan team have created a space where one can engage with art without feeling intimidated by the white cube space.”You can view it for free. It is here you know. You don’t have to go to a museum [or gallery]. Like Laura [Lady Skollie] her work is on display here and she has her show in London. It’s that connection,” Dawood explained.

    Make sure to visit Mamasan to get a taste of Cape Town and to view some of the art they have on display.

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  • Alma Martha, she’s not your mother; the unibrow to highbrow art practice

    Alma Mater Martha is the unibrow to highbrow art practice, rebelling against predefined forms of practice and codified systems of meaning-making through an often playfully provocative approach to moving alongside established institutions. Born towards the end of 2014 and sustained through the collaboration of artists Juliana Irene Smith and Molly Steven, Alma Mater Martha seems uninterested in replacing one kind of haughtiness with another and so openly acknowledges the necessity for commercialised arts practice while responding to some of the experimental limitations of official gallery spaces by opening-up alternative forms of engagement.  Through Alma Mater Martha, artists are provided with a system of support for working through the potential value of being-in-process and for teasing out tentative responses to some of the more sticky questions skulking around what actually constitutes ‘artistic production’.

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    Alma Mater Martha doesn’t shy away from the awkward or the uncomfortable but seems to view these moments of tension as necessary and generative animations against stagnation. Unlike formal or educational institutions, this is not a space that necessarily rewards those who speak the loudest and for the longest, it is just as interested in failure as a generative process as it may be in ‘success’.  What happens in your body when you’re blushing? What does that respond to? Maybe that says more than artificial bravado so, Darling, bring your shaky voice to what was the silence of this space. Their byline states that “She is not your mother”; you aren’t going to be haunted into a corner through threats of hairy palms, so you can get as unrighteous and juicy as you like.

    This isn’t about the labour of producing neatly formed human beings with neatly defined and expressible concerns; this is a romantic, playful platform for the bastards of a system that often cannot properly love or regard its children. This inclusive, experimental attitude is expressed in the description for one of Alma Mater Martha’s previous events, Ridder Thirst and Other Readings One Should Ignore; “the imbibed monologue, the that’s-what-she-said preclusion, the soutie sonnet, the Lutheran sermon, the bonanza-SMS, the homeboy homily, the retrieved-from-trash coming-out letter, the reluctant manifesto, the floating quote, the .PDF reading group, the eunuch operetta, the proxy press conference, the refused award acceptance speech, the amen-men-amendment, the track-changes bar in Word, the golly guidebook, etc.”

    Alma Mater Martha embodies the principle of learning-while-doing and this has seen the collective thrown into some contentious waters within its first year of existence, making both ArtThrob’s best and worst listings for shows held in 2015. But what could be more vital than a collaborative where the creators are as open to critique and active learning as the artists it embraces? If anything, this is an indication of a radical space and network that is more interested in creating opportunities and pushing cultural production forward than it is in anxiously micromanaging a pitch-perfect brand.

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    Alma Mater Martha have just concluded the public art event A Lot, which featured the work of Jaco Minnaar, Bonolo Kavula, Katharine Meeding, and Lonwabo Kilani in an abandoned lot in Cape Town.  As the description for the event stated, “We are not seeking to dull edges, to be a clean-up crew or make places accessible, even though we do seek to access you as an audience.” These concerns regarding questions of access, of space, of audience, and of interactions between the public and the private will continue to be explored throughout 2016, through various site-specific manifestations as Alma Mater Martha reflexively play with their own practice in response to a recent abandonment of their physical space after numerous break-ins. Alma Mater Martha are currently engaging with SUPERMARKET, an international artist-run art fair in Stockholm, Sweden, where they are featuring the work of Jamal Nxedlana and Chloe Hugo-Hamman. The SUPERMARKET show will also be displaying Wearable Art created by friends of the Collective including; Anthea Moys, Herman de Klerk, Black Koki, Liza Grobler, Chris van Eeden, Miranda Moss, Critical Mis and Buhlebezwe Siwani.

    I can’t get some of the images from Conjugal Visit out of my head. Through an engaged but un-curated approach, the tone of Alma Mater Martha has a propensity to shift without warning, and you’ll want to check it out because “How long could your relationship last without a kiss?” You can see more of their work on Tumblr or on Facebook

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