Tag: drawing

  • Examining Byron Fredericks’ dynamic and relevant paintings

    Examining Byron Fredericks’ dynamic and relevant paintings

    Earlier this year Byron Fredericks presented his second solo exhibition; ‘Dala what you must’, at 666 Broadway in Brooklyn, New York. Dala is a relatively new South African slang word meaning “to do” or “do”— more appropriately applied as “you do you”.

    Based on the title, the show takes on two meanings; the call for one to take action deriving from a decision, mood or attitude and simultaneously references the idea of directness, as in “don’t beat around the bush”.

    Byron Fredericks is a Cape Town-born visual artist who earned his BFA from The Pratt Institute in New York, where he is currently based. His practice sees him using colour and mark-making to investigate ideas around identity and socio-political issues. Drawing on his own experiences as a “coloured” man growing up in South Africa he interweaves the Cape Coloured dialect into his work.

    Fredericks’ work pushes past the traditional borders of painting — actively ripping apart the partition between painting and drawing while inserting text to drive the point home. The works take on the character of hushed activism; activism that is subdued and requires engagement and questioning from the viewer.

    The surface of Fredericks’ work does not instantaneously reflect the complexity that lies beneath it. His work moves away from the literal, figurative style as a representation of the political. Flat planes of colour, very simple text and their inter-relationships are favoured over expressive and formalist approaches. He reveals his thoughts by engaging with materials and exploring their properties, and yet remains unbound by these materials. For an international audience, his work is an intriguing gateway through which to engage with political and socio-political narratives within a South African context. Titles such as ‘Gesuip‘, ‘Gympie‘, ‘Jika Zuma‘ and ‘Aikona, Buti‘ can be more effortlessly understood by a South African audience.

    Fredericks covers large areas of the canvas with paint and sometimes uses none at all; as with Tall Rich White Dudes (2017) and Die Voice (2018). His paintings are dynamic and versatile, with a wide range of textures and densities. Densities in this sense refer to his layering technique that establishes both a foreground and background to his work. He attributes this to his “loose painting and aggressive mark-making technique composed with texture in mind”. Fredericks is carving out a new visual language for himself. “It’s funny you say that because it’s been my way of proactively figuring out my visual language, which will be even more refined in this new series I’m working on,” he adds.

    Through his work, Fredericks is leaving marks and moments of himself everywhere. This positions his own story relative to colour. The surface is buttery and smooth and blends onto the canvas — pinks, blues, blacks and whites are embraced equally. His work succeeds in achieving aesthetic value while arousing our curiosities and challenging our perceptions. What seems fundamentally uncomplicated at first glance, becomes extremely multifaceted.

  • Artist Modupeola Fadugba on chance, human agency and conquering fears

    Artist Modupeola Fadugba on chance, human agency and conquering fears

    Modupeola Fadugba, born in Togo and now based in Nigeria, is an artist who made a 180 degree turn from her studies in engineering, economics and education. However, these have not left been left behind, with elements of economics and education sprinkled on the conceptual foundations of certain artworks. Fadugba focuses on identity, women’s empowerment and social justice within the sociopolitical milieu of Nigeria. Paint, drawing, burnt paper and installations are the mediums through which she creates her socially engaging work.

    Her 2016-2017 series Synchronized Swimmers takes its point of departure from an intimate and innocent memory she had as a child growing up in Lome. This memory was her fear of the sea, its vastness was too daunting and confusing to comprehend. The pools she was exposed to when she moved to the US for a while were less frightening, but her fear of the water remained until faced with compulsory lap-swimming classes at boarding school in England, aged eleven. Her first long drawn lap left her with a sense of accomplishment, and made her realize the water could be conquered. 20 years later in Nigeria she found herself facing another water-related fear, diving. With encouragement from her brother she leapt into the water from the diving board. While these may seem silly, they acted as forms of encouragement for her art, having decided to delve into the art world full time. Fadugba’s ‘pool’ works fall into two series of painting, Tagged (2015-2016) and Synchronized Swimmers (ongoing). Tagged sees a group of young women moving under and over the water in pursuit of a red ball. Synchronized Swimmers on the other hand sees young women clustering their bodies and hands together to lift one another into the sky. The red ball still makes an appearance, but the figures do not pay attention to it. Fadugba’s combination of acrylic, oil and burnt paper give the paintings a mysterious and confusing atmosphere, and yet the figures make the work visually appealing.

    ‘Synchronized Swimmers’

    A second collection of work titled Heads or Tails (2014-2017) sees Fadugba unpack the Latin motto that appears on the American dollar bill – Annuit cœptis.In her artists statement she explains thatthe US Mint translates Annuit cœptis as ‘He [God] has favoured our undertakings,’ and the United States’ official motto—’In God We Trust’—emblazoned across the centre of the bill leaves no doubt as to God’s supreme presence. Yet the original Latin could be more accurately translated as ‘our undertakings have been favoured’; there is no direct mention of God, no certainty as to who is bestowing the favour.” With this interpretation Fadugba questions the certainty of who does the watching over, and who receives the favour. Heads or Tails looks at the themes of chance and value and how they determine the course of people’s lives. The series consists of paper painted coins of various sizes, with the faces of Black women appearing on them. These paintings appear on burnt paper. The coins and combined with the title point to the idea of the coin toss, a recurring theme in Fadugba’s work, signaling her preoccupation with luck and human agency.

    Her artist statements and explanations of her work channel the creative writing spirits of Chinua Achebe and Chimamanda Ngozi Adichie with their poetic and relatable nature.

    To check out more of Fadugba’s work visit her website.

    ‘Heads or Tails’
    ‘Heads or Tails’
    ‘Synchronized Swimmers’
  • Kyra Papé – Between Seduction and Sickness

    Bulbous and sickly-looking forms installed at The Point of Order during the Situation exhibition in 2016 both enticed and disgusted viewers. Having encountered the work of emerging artist, Kyra Papé for a while within the Joburg art scene, I decided it was time to have a chat and try to get a deeper understanding of a studio process which puts her as the artist at  a rather serious health risk.

    Could you elaborate on your use of sugar as a material/medium that fuels your practice?

    My initial engagement with sugar was a rather intuitive response while making. I was busy making a sculpture in the kitchen, using a blowtorch, and I decided to grab the pot of sugar. It has been a part of my process since. Its complexity in meaning in my practice however has developed considerably over the years.  Sugar, as a material, embodies a deeply personal and vulnerable corporeal relationship that I have with food. At the root of it all I have an extremely sensitive body with numerous allergies and intolerances. My very first allergy was and remains to this day, lactose, the sugar found in milk. Over the years, my body’s increasingly become more vulnerable to other materials, namely: sugar – (Lactose, fructose and sucrose), dairy, gluten and sulphonamides. Sugar abjects me, my relationship with it is violent and aggressive yet, I am obsessed with it. I am fascinated by it as a material in all its facets and continuously explore its alien existence with my body on a daily basis.

    ‘ISL01’ 2017 by Kyra Papé

    As an artist working with sugar, once the work has been made and is exhibited outside of yourself, what sort of contexts are you placing the works in and what sort of titles are given to them? I’m trying to get an understanding of what sort of inroads you give to a viewer to understand your work within the broader context of culture and society, apart from the particular narrative you have personally with sugar?

    The main inroad I use is through installation and the relation of the works physically to the viewer.  I allow the viewer to touch my sculptures. I find their disturbance of the clean white spaces quite intriguing. As my sculptures are messy and sticky, often an unwanted aspect in a gallery space, I find them to be absorbing of people’s need to touch in a ‘no touching’ space. The sensorial aspect of the sugar in my odd creations invites the viewer into the space of the work however remains repulsive to them simultaneously. The viewer’s own embodiment prompts a push and pull with the forms through the uncanny relation between themselves and the forms.

    To be a ‘child’ again, desperate to touch this ‘thing’ that you are told you are not allowed to but are now actually allowed to, draws me in as a maker into understanding the role of material. While the works are rooted in a complex personal embodiment, sugar is a material understood cross-culturally to carry meaning in varied contexts, although I never overtly state that the works are sugar, it is always in the labelling of the works. Essentially I am through my own personal avenue of exploration, inviting the viewer to experience and explore the complexity of sugar, nevertheless it is their individual experiences of the sculptures and prints that carry the most nuanced meaning for me.

    ‘Untitled (Conversation)’ 2016 by Kyra Papé

    What has your research component in your Master’s focused on and how has that had an impact on your studio practice? 

    My masters focuses on material in relation to sculpture and printmaking. I am engaging with the validity of the use of an autobiographical and auto-ethnographical approach as a means of research through the production of a creative body of work. I am also exploring the role of the material, the object and the thing, and how their existences challenge boundaries. I have situated my focus on the process of making less. It is vital for me that the sugars impermanence leaves the sculptures in states of flux, never really being complete. The research component of my work has challenged me to be more critical of my own presence in the making and to claim the personal as a necessary avenue in why I do what I do. Vulnerability is not so easily faced and the theoretical process in relation to the work has allowed me as a maker to explore on a deeper level the nuances of my making.

    What do you see the relationship between drawing and sculpture to be in your own practice and what sort of role do your drawings have?

    The drawings are a fairly new exploration in my practice and I am still engaging with their role in terms of my sculptures. Practically, they are exploring further the behaviour of ink and sugar when the boundaries are disturbed that I have been engaging with. The main pull for me at the moment however is the alien-like quality of the forms. I am intrigued by how their delicacy invites the viewer intimately into the drawing, yet maintains a peculiarity.

  • Mongezi Ncaphayi’s journey to the one: Jazz as art and art as an auditory voyage to self-discovery

    I just love it when Jazz and print medium collide! One example of such can be found in Mongezi Ncaphayi’s latest body of work whose “distinctively abstract visual vocabulary” (SMAC, 2016) brings these two mediums together. His works are minimalist in form. They’re representational of the sounds found in one’s own recounts of memorable score.

    The quiet journey to artistic discovery

    Mongezi has always been an artist of sort. Growing up, he would be sketching under the guidance of his uncle who also an artist. It was under guidance of such older mentors in the township of Wattville in Benoni that he would get to hone his craft. At high school level he sadly stopped sketching.

    He completed his primary education and went to study engineering. It would be by chance that he met a certain guy at the public library. He was giving art lessons to small kids. He allowed Mongezi to join in the lessons even though he would be the oldest one there. He himself didn’t mind and he would get to reconnect with his love of art. It would be this same teacher that would suggest to Mongezi that he study art at what was then Benoni Technikon.

    “I just dropped and went. Growing up I never saw myself as working anywhere. After school and during school holidays I would instead find stuff to do. I soon felt that with engineering that I’m done!” He had his disagreements with his parents but art was his calling. He’d been re-infected with the creative bug and found his vocation. He would complete his studies then with a Diploma in Art and Design.

    Soon after graduating in 2012 instructors from the Boston Museum of Fine arts from the United States would like his works and invite him to attend their school. They arranged for him to attend the Museum school as an exchange student and have his stay extended to 2 semesters.  He got his certification in advanced printmaking. From 2014 he would exhibit internationally. Some of these exhibition included the South African Voices which showed at the Washington Print makers Gallery in the US and Alternative Spaces, Plateforme on Time in Paris France (SMAC, 2016).

    mongezi-ncaphayi_inner-sanctum-iii-2016_mixed-media-indian-ink-and-watercolour-on-cotton-rag_170-x-130cmhr

    Progressions of sound as an Artist

    His style has made a drastic change to its current abstraction form.  He previous works were created by collecting discarding working tools. “Benoni was a mining town. So much of my previous work was focused on migration, history and migrant workers.  It was about looking at my father and those living in the township”. These works were graphic landscapes juxtaposed against the old discarded forms.

    It was through the workshop he attended at the Boston Museum that Mongezi would decide to focus solely on Abstract works. He had been doing abstract works earlier in his career but had not shown them professionally. When he enrolled at the Museum school it was his abstract works that caught the interest of his instructors as well as his own interest. “I was exposed to so much abstract work overseas. There was no point in going somewhere only to come back and do the same. I wanted to do something new. I wanted to adapt, take influence from the world around and incorporate all of it into my work”.

     

    The Art of Jazz and the Jazz in Art

    Mongezi grew up in a house of all jazz. There would never be any R n B CDs or LPs. It was always jazz. His father used to take him to jazz clubs and festivals. Benoni has a strong jazz scene. Many of his friends play jazz and he also aspires to play. “My works are the same thing, Jazz! Listening to music it’s what I’m doing. Playing around with sound but in print form. I hear music in terms of colours and shape.”

    He has always been interested in movement, previously as migration but now in art. “It’s all about movement and where you find yourself in it as such. I’ve always had an idea to incorporate music and art. The current exhibition is not complete as I am still building. It’s there but it’s not there. There is so much that I want to do. There is so much coming.”

    “I’m a visual artist but must also incorporate music into the art. This also started with me making my abstract art. Having an idea that music, jazz, visuals all go together. I used to listen to one Record, one song and play it over and over again. I would really listen to what it does to me spiritually. Not in terms of the artists message or musicians vision but in terms of what I feel. That’s how the music works for me.”

     

    mongezi-ncaphayi_paradise-yet-to-be-found_2016_mixed-media-indian-ink-and-watercolour-on-cotton-rag_112-x-76-cmhr

    The Gallery space is the place

    His latest exhibition entitled Journey to the one would be set up in response to the formality of his previous presentations.  When he last exhibited at the SMAC Gallery his show had been characteristically formal. “My work is part of my re-introduction to that space. I wanted to do a different show in terms of style and unique direction. Basically I just wanted to play around, more free flowing space. These freedom for Mongezi becomes his safe space, “it’s my studio space”.

    For Mongezi where is work space is a sort of temple where he can divulge himself into the music and his works. This area of the exhibition offers a glimpse into who the artists is that has been making these works.

    “To be free and roam, to be yourself. Keep quiet, the silence, this where you get to feel. Things that make sense to me, they puzzle me.  The words are interesting but also puzzling”.

    The gallery is transformed into the visual representation of the artist’s creative process. In the front of the gallery with framed works, large prints, all complete.

    At the back is a cascade of rough sketches, LP covers and quotes pinned on the walls.

    The title of his current exhibition refers to the LP by Pharaoh Sanders ‘Journey to the one’. “Listening to the music blows me away. It’s subtle but also chaotic, but also free. If you understand his music you don’t need to share the same ideas with artists. It can happen simply at the level of expression. Some things I read and feel like this touches me. Feel connected. I do my own interpretations.”

    Yet for Mongezi his interpretation of the music does not rely on the sheet music.  For him it doesn’t make sense to do so.

    “You can do it but it’s about how you use it.  I want to do something new, something different. It’s about how the music makes me feel. When music plays  I try to visualize it. When it’s a note or phrase I tend to locate it as shapes and patterns. Thats my interpretation.”

    Mongezi’ s works are the extraction from intangible to tactile form. His works represent the progress of sound as it arranges itself into the minds of the audience. The sound is improvisational jazz, from its chaotic rhythms and uncontrollable beats, the print becomes baptized in a layer of water colour. From the chaos comes sense as the mind begins to take over.  We begin to see the thick lines colonise through noise but what mind can really own the music. We can only be satisfied with that moment in time where we felt as one with its melody.

    Catch Mongezi’s exhibition Journey to the One at the SMAC gallery which is now showing.

    mongezi-ncaphayi_dialogue-with-the-strayed_2016_mixed-media-indian-ink-and-watercolour-on-cotton-rag-size_112-x-76-cmhr

    mongezi-ncaphayi_song-of-joy-for-the-predestined_-2016-mixed-media-indian-ink-and-watercolour-on-cotton-rag_112-x-76-cm-hr

     

  • The unfiltered confessional and emotive resistance of Banele Khoza’s Temporary Feelings

    Banele Khoza is undoubtedly an emerging South African artist to watch; before he had even left university, the Tate panel in Africa had begun to acquire his work and at the age of 22 he holds multiple accolades, including being selected for Lizamore & Associates’ Johannes Stegmann Mentorship Programme, where he is currently under the guidance of Colbert Mashile.  Khoza has just completed exhibiting work at the Turbine Art Fair and recently opened up his first solo-exhibition titled Temporary Feelings.

    Blesser, digital print on 28cm x 19cm paper, edition of 10, 2016

    Temporary Feelings is a personal confessional, a diary left open to the audience, containing unfiltered observations of all the messy, confused, and distracted surges of desire and fear that humans emit between themselves. This exhibition pries open all the awkward dissonance of a hyper media-ted existence through a brazenly disproportioned and unedited amalgamation of digital-traditional techniques, refracting multiple ‘inappropriate’ colour associations and lines that cannot contain. We all get lonely but we’re not supposed to talk about it… this work offers up a body you can touch and lovingly unhinges these taboos of emotion and of vulnerable masculinity, in order to open a door that the complexity of a person could actually appear through. Unspectacular isolation is rendered remarkable through a subversion of superficial, representational humanity- with the collected articulations blushing in the gap between the immensity of what people feel and the constraints of what they’re ‘supposed to’ exhibit.

    What happens to all the ambivalent, contradictory or non-cathartic emotions that accumulate and reverberate inside of someone intuitive? Temporary Feelings seems to scrawl a suggestion through all of the smudged and spectral recollections of subtle interactions, played-out through multiple gazes, simultaneously harbouring and rejecting clichés like ‘love at first sight’. Desire, as it relates to the lost or the unobtainable, seems to haunt Khoza’s work but this also seems to manifest in a palpable tenderness towards the carefully-unspoken longing of strangers. The audience is intimately submersed in the narrative as another removed observer, bustling between all the isolated darlings, and this radically dizzies the possibilities for clean perspectives, throws into question all the politics of inclusion and exclusion, of looking and being looked at; can it cut like a knife… can it burn… can you recognise?

    His Bed, digital print on 28cm x 19cm paper, edition of 10, 2016

    If human interactions are replete with complex tensions, so is this exhibition; the empowering affirmation of fleeting emotions pulls against the way the work permanently archives and against the skeleton that remains long after it was meant to be buried…  even ‘naïve cuteness’ stares out a question of what that regard could reveal in terms of interactive power dynamics. This terrain is an honest and emotive resistance to regulative impositions and it unembarrassedly logs-in a thousand times, in order to channel multiple influences through an entirely idiosyncratic aesthetic. Even if you’ve got your brave-face on, you’ll want to develop a relationship with this work.

    You can stalk Banele Khoza on Instagram, Tumblr or Facebook. Temporary Feelings runs until 4 September at the Pretoria Art Museum.

    Food Chain, digital print on 28cm x 19cm paper, edition of 10, 2016

    Let's go, digital print on 28cm x 19cm paper, edition of 10, 2016

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  • Mbali Dhlamini and the decolonial etymology of colour

    South Africa is constituted through a myriad of textures; it’s a kaleidoscopic interweaving of constantly adaptive and evolving languages and cultures, and communicative gestures within this context often do not lie prostrate to colonial dialects of restrictive definition. Complex physical and metaphysical engagements are constantly operating through forms of language that imposed ontologies could never even begin to find the words for. Mbali Dhlamini, artist and co-coordinator of Artists Anonymous, speaks to some of these intricate entanglements of representation within her practice, and has often considered African Independent Churches (AICs) as sites of dynamically contested meaning-making, or as a way to access wider concerns related to the decolonisation of contemporary-cultural identity. Drawing inspiration from her childhood curiosity of Sundays in Soweto, where incredible palettes of colour would mystically unfurl and radically alter her visual landscape, Dhlamini carefully listens to this often-unheard etymology as a transmission of alternative articulations that intercept dominant, dichotomising narratives or preconceived notions of monotheistic spiritually as being inherently westernised.

    Mbali Dhlamini installtion view

    Like the imphepho sometimes burnt at her multimedia installations, colour can operate to heighten senses and perceptions and alter the parameters of understanding. The symbolic colours utilised within AIC garments, often delivered to church leaders through dreams, reflect uniquely African idioms which prompt a radical re-learning. While white may have been violently thrust upon the precolonial body as a way to capture and contain, the incomprehensible and incorporeal could never be served through such insipid specification. The vitality of progressive spiritual practice within South Africa is constantly reconstituting its own vernaculars against anaemic appropriation; while umbala may translate to ‘colour’ in English, in Zulu, the meaning is constantly shifting and so it cannot be arrested by dominating dialects. These invocations are often connected to fabric and clothing through ideas of ritual preparation and transformation, as well as questions of how what we wear (both physically and symbolically) comes to carry our form. Dhlamini feels that there are significant lessons here for issues of representation and identity and laments that these can be lost if everything is viewed through the registers of oppositional logic that embrace static constructs like ‘traditional’ and ‘modern’- the complexities of human existence require far more rigorous and unsettled narratives; something resonate with the twilight of ubomvu (red), which expands and transcends the dichotomy of ubumyama (darkness) and ukukhanya (lightness)…

    All works below were taken from Mbali Dhlamini’s project titled: Non Promised Land

    Mbali-Dhlamini.-Bomma-v-Izambatho-Series.-94-x-205-cm.-2015_1340_c
    Mbali-Dhlamini.-Bomma-iii-Izambatho-Series.-94-x-205-cm.-2015_1340_c

    Mbali-Dhlamini.-Bomma-iv-Izambatho-Series.-94-x-205-cm.-2015-_1340_c

    Mbali-Dhlamini.-Bomma-ii-Izambatho-Series.-94-x-205-cm.-2015.-jpg_1340_c

    All works below were taken from Mbali Dhlamini’s project titled: Spirituality and Colour

    Mbali-Dhlamini.Amakholwa-Apostolic-Church.2015_1340_c Mbali-Dhlamini.-Seaparo-Sa-Moya--Se-Halalelang.2015_1340_c Mbali-Dhlamini.-Mopostola-O-motle.2015_1340_c Mbali-Dhlamini.-St-Jewel-Apostolic-Church.2015_1340_c

  • The subversive love of Nolan Oswald Dennis’ Furthermore

    Nolan Oswald Dennis’ current exhibition, titled Furthermore, at the Goodman Gallery in Cape Town resists (neo)colonial logics of closure and destabilises the necrological dimensions of neo-imperial violence that continue to suffocate the vitality of life within the “always collapsing social fiction” of a ‘new’ South Africa.  Instead of circumscribing what constitutes ‘reality’ through the exclusions of reductive tendencies, Furthermore seeks to open up a wide field of engagement where points of tension are explored through an acknowledgement of multiple epistemologies and perspectives.

    The title of the show is an indication of these complexities in its significance as both a stereotypical trope of political jargon and as a word that continually expands the centre to bring into orbit the significance of that which is constructed as peripheral.  What does it mean to notice the complexity of gestures involved in the recent removal of the statue of Rhodes, where it wasn’t simply unceremoniously toppled in a realisation of necessary decolonial vengeance but was carefully hoisted by the arm of a crane, holding preservation together with removal? What could these movements signify if seen in relation to the archaeological violence of the removal of other statues over a hundred years ago, which facilitated the incorporation and appropriation of  the Zimbabwean Birds into Rhodes’ personal mythology, and moved toward stasis where the best ‘specimen’ remains in The Groote Schuur Manor House, the current home of South Africa’s president? How do bodies contain the traces of technologies of violence enacted in the bizarre melting-down of artefacts through the Ancient Ruins Company?

    Another Country I to VI_1

     

    Another Country I to VI (image courtesy of Goodman Gallery)

     

    Furthermore points to ways in which both the presence and the absence of memory can indicate how it is institutionalised or ideologically incorporated into (and appropriated for) nationalist conceptions and (neo)colonial forms of domination which seek to invalidate alternative imaginings and thus, the creation of alternative forms of life. The implications of memory are expanded through considerations of complicacy which circumvent particular ascriptions of identity and subjectivity and breathe against unequivocal integration into hegemonic forms of political sovereignty. In all of these foldings, Furthermore illuminates the ways in which acts always contains their own dissidence and seems to suggest that it is this difficulty that can actually enable engagement and understanding.

    Dennis’ work carries the feeling of a contemporary articulation of Aimé Césaire’s resignation letter to Maurice Thorez, where Césaire stated that; “I am not burying myself in a narrow particularism… But neither do I want to lose myself in an emaciated universalism… My conception of the universal is… enriched by all that is particular” and that “it is life itself that decides.” In a vital embrace of becoming, Furthermore exhibits a transformative form of politics concerned with altering ontology, with irrupting integration into the bankruptcy of artificially discrete ideas.

    The work of Dennis exploits inherent tensions in order to turn a system back on itself. The scent of this is carried in the way that Furthermore manipulates the aesthetic markers of the official and mimics the austere and processional tone of that which is sanctioned. The box is a central concern in the way that is can simultaneously obfuscate and draw attention-to. What constitutes a blanket-statement and how does this relate to a texture touching skin? History is captured in the impermanence of wax. There is a kind of urgent short-circuiting of algorithmic meaning played out in the patient intricacy of networks of lines. The aggressive pontification of the linearity of time is suspended through the co-presence of rocks and screens, unattributed texts from indiscernibly ‘different’ times which resonate together. There is a sense of the way in which graves are sometimes marked by deliberately damaged pots; of how new meanings can emerge and circulate.

    Dark Places I & II_1

    Dark Places I & II (image courtesy of Goodman Gallery)

     

    When I spoke to Dennis about Furthermore, he spoke about the symbolism involved in how gallery spaces attempt to present neutrality through a deliberate lack of self-memory, an active evisceration of all signs of what has come before; how the ‘art world’ is a huge industrial machine for moving money across borders and the ways in which everything else just functions to validate this; how an awareness of these limitations saw a manoeuvring of  format for growth and explorations which can then perhaps enable other kinds of engagement; how the work can never be about the completed objects which are really just the excess of the work of trying to understand; how even intimate autobiographical aspects get captured and claimed, constantly repeated under the reductive  and paradoxically distancing guise of ‘engagement’. All of these threads that weave together, all of the attendant things; the continuities in spite of the projected fragmentations.

    Furthermore demands a new language and speaks to ways in which South Africans are no longer satisfied with the placating illusions of freedom, suspended in a series of active irresolutions. It reflects a radical praxis and offers an example of how some of the most thorough decolonial work is happening beyond the codified landscapes of engagement. Furthermore is part of a subversive love that will see South Africa invented anew and that risks singing madly with Sankara that we must dare to invent the future,

    Furthermore…