Tag: mixed media

  • Visual artist and storyteller Saaiqa unpacks the mind as a theatre in her series ‘The Fourth Wall’

    Visual artist and storyteller Saaiqa unpacks the mind as a theatre in her series ‘The Fourth Wall’

    “The day of birth for every human being is the start of a lifelong battle to adapt himself to an ever-changing environment. He is usually victorious and adjusts himself without pain. However, in one case out of 20 he does not adjust himself. In U.S. hospitals, behind walls like [those] shown here, are currently 500 000 men, women and children whose minds have broken in the conflict of life.”

    (Excerpt from LIFE Magazine’s 1939 article and photo essay, “Strangers to Reason: LIFE Inside a Psychiatric Hospital. The beginning of Saaiqa’s artist statement)

     

    Saaiqa is a Durban-based visual artist, writer and storyteller expressing herself through film, photography, installation and mixed media works. Plunged into the world of artistic evocation from childhood, her creativity was fuelled by a desire to understand, learn and observe from the world.

    From a young age, Saaiqa was involved in theatre and the dramatic arts which she took part in until the end of her high school career.

    “It’s interesting in retrospect, acting and learning how to inhabit another character from such a young age; I think you start to get a handle on how human psychology, experience and conditioning is translated and manifested in how we as individuals exist in the world.”

    Saaiqa’s fascination with the mind stems from a deep-seated interest in mental health. “I believe we all suffer from some form of neurosis; it’s just an inevitability. Even if you are not mentally ill we all have been marked by life in some way.”

    She continues to open up by saying that members of her immediate family are afflicted by mental illnesses such as schizophrenia. Her first-hand experience with this has shown her how difficult it is not only for the person afflicted by the illness but for the person’s loved ones to navigate the world living with this illness. She expresses that it is difficult to help someone in this position within a system that is broken and not very forgiving or understanding when it comes to mental health issues.

    ‘Neurosis’ – Rorschach

    In unpacking her series Saaiqa explains that The Fourth Wall acts as a study of the psychological arena of the modern day human being. Through observation she has concluded that we are cognizant beings continuously attuning ourselves to an environment that is characterized by rapid change, causing both feelings of joy and of pain. Her aim with this body of work is to investigate this negation with life. This is achieved by witnessing the human condition as well as states of existentialism.

    “I was motivated to explore a project like this because there is still a great amount of stigma, discrimination and a lack of education and discussion regarding mental illness and health in society. This often prevents people from seeking help and, particularly in under-resourced communities, this often leads to unfair criminal incarceration, homelessness, substance abuse and even suicide.”

    Saaiqa continues to express that she feels that people have become more aware and are speaking about self-care but that she isn’t sure of the seriousness of people’s convictions. “I mean it can’t be this surface level thing; this romanticised tumblr type shit is not going to help people.”

    ‘The Tear’

    She explains the link that she made between the theatre and the mind by stating that to her it feels like the perfect metaphor. She sees the mind as a space where performances manifest. “It’s this place where we literally stage our fantasies, suppress trauma, where we interpret reality, create and destroy identity – it is a performance in constant flux. The theatre of the mind is where one continually finds and loses oneself over and over again, through the course of life.”

    To create this body of work Saaiqa’s process was research heavy. She emphasises the importance of research to her practice regardless of how a project conceptually or visually manifests. She had come to the decision that to approach this subject matter she would use alternative visual approaches that include a variety of mediums such as scans, photomontages, Rorschach prints and an installation work.

    “I observed space a lot; I also look at objects and still lives. I think that spaces and objects hold such power within narratives and can often be the centre of the most compelling images. It can also be important to consider, especially when certain ethical decisions need to be made when tackling complex visual stories.”

    ‘The Mad Scene’

    While creating this body of work Saaiqa was volunteering at a psychiatric hospital working in art therapy within the hospital. She regards volunteering as something that was very important for her to do. Although her series does not reflect issues surrounding mental health in a literal way, her experience in volunteering helped her gain a deeper understanding of different people who exist within alternative states.

    “And because this also hits so close to home it was both an opportunity for experiential learning and a way for me to give back/ improve the lives (even if in some small way) of these people who are all too often forgotten by society.  I worked in quite an intense unit, where a lot of patients had severe cases. It was definitely an eye-opening experience, even for me. The combination of poverty, economic strife, social stigma, lack of education, the exacerbation of some situations created by religion and culture –   all form an immense barrier and lead to disastrous outcomes for most individuals. I learnt a great deal about mental health and the state of healthcare in South Africa. I also learnt a lot about myself during this time as well as the lives of women, which was interesting. In that environment, you realise how fragile we all are and how we all undermine our own and each other’s mental health.”

    ‘Suffer Well’
    ‘Restless Chafing’
    ‘Penance I’ & ‘Penance II’

  • The New Kids on the Block

    The New Kids on the Block

    The 21st century self-portrait by SA young artists

    It is more than likely they are on the My Friend Ned database, have been at every hip party thrown in Jeppestown in the past 6 months, have produced a zine, and embrace that Norm-core 90s kid aesthetic (even thought they were still in nappies when spiral chockers, and Fila platforms hit the scene).

    What defines this new aesthetic? There seems to be a move towards mixed media artistry, and a return to the body as a site of art. I would argue that these artists are exploring the intersection between photography, film, fashion, the body, music, and the role of technology in their daily lives. This transition back to the body as site could potentially be because Gen Z (born between 1995 and 2012) feel alienated by the elitist gallery spaces – the white cube perhaps cannot contain the lived reality of the tech-savvy teen and young adult.

    These young artists are beginning to dismantle the ‘inaccessibility’ of art – taking it to the streets, to the ‘gram, and to your local watering hole.

    Psychedelic filters, hip kicks, ironic selfies, no capital letters and techy-glitch collages. If you’ve stalked/follow these cooler than school young artists on Instagram this is an aesthetic you probably recognise. So, then you may ask, “what makes them artists?” and not just teens on Instagram, sharing their life.

    It is the curated lifestyle, the carefully considered profile, the meticulous representation of self – that in many ways is the 21st century self-portrait. The three-square format of Instagram begins to become a canvas, a space to develop a narrative of aesthetic. The ‘story’ feature becomes a space where young artists delve into video art and perform their profile.

    There is a possibility many of these artists would read this and think, “No, Rosa you don’t get it at all.”  And maybe I don’t, since I just missed the cusp – born in 1994.

    But what’s not to love about young people taking over the streets, redefining art, and using the platform of Instagram to express themselves and to subtly invoke the importance of the queer.femme.intersectional youth of tomorrow.

    Who to follow RN:

    Shanti Cullis @nyaope

    Francesco Mbele @franadilla

    Kayla Armstrong @kaylas_arm

    Zem @mezvn

    Mangaliso Ngcobo @blueshorts_

    Jemma Rose @jemtherose

    Anne-Marie Kalumbu @theotherisyou

    Tali Lehr Sachs @talo.walo

    @caleb.nkosi

    @crunchysweater

    Grace Winkler @grace.spinach

    Milla Eloise @sexteenmagazine

    Dune Tilley @dunetilley

    Riley Grant @rilet.pg

    Luca Williams @lucaxwilliams

    Didi @temporarynewname

    Lunga @lunga_ntila

    Natalie Paneng @nataliepaneng_

     

     

  • Keyezua – articulating discomfort to liberate the new generation of African women

    Keyezua is a woman before she is an artist. A woman with womanly experiences in this manly world. An uncomfortable woman who finds solace through paintings, sculptures, poems, and film. A qualified woman with a degree from the Royal Academy of Art in the Hague, Netherlands. An African woman, who is changing the narrative of African woman, African people, African artists.

    Born in Luanda, Angola, Keyezua was cognisant of the expected social performance of femininity. As an occupant of a female body, Keyezua was tormented by the need to “get out the things that were born inside me.” She had to be audacious and speak to her African culture, her femaleness, her sexuality, her beauty, her religion, her artistry and rarely discussed African experiences.

    “It’s not only making art of beautiful quality, it means much more. It means to have an impact, it means change, or even saying ‘fuck you’ without any boundaries or fear. It’s about being fearless, it’s a nonstop job…”

    Image from ‘Nothing’

    However, Keyezua’s incessant mission is not considered a job. “Careers” belong to lawyers and doctors, not artists. Women can be lawyers and doctors but men are the real artists. Put simply, Keyezua’s journey has been difficult and she wearily advocates constantly for her space in society. Recently at the bank, she was told to just say that she is unemployed instead of claiming she is an artist. Her society thinks she does nothing. The pain of totally being disregarded by her people, when she is recognised in other parts of the continent and world, caused her to study body positions in a mixed media photo series titled NOTHING. Keyezua captured young black unemployed men who go the beach and do what looks like nothing as they wait for social change.

    In her latest work, FORTIA, Keyezua expresses pain of losing her father and receives long-awaited peace by laying to rest his suffering through illness and marginalisation. Part of Keyezua’s father’s battle with diabetes involved the amputation of both his legs. Even though she was absent, Keyezua knew how disabled people in Angola are treated. She imagined the depth of his isolation. Moreover, being unable to have “the funeral moment and sorrow, this is how I connected my father back to people that survive and continue their life in this metropolitan city.”

    Image from ‘Fortia’

    The symbolic masks used in FORTIA were Keyezua’s creation and were made by a group of six handicapable men. The absence of eyes from the masks represent how ableism causes most to turn a blind eye. The absence of a nose represents depression. The nose aids breathing and without it, living is difficult as is living with depression. The absence of a mouth and ears represents the silencing of the handicapable, their voices aren’t heard and nobody is trying to listen to them.

    Despite the sadness that conceived FORTIA, Keyezua interest was in creating powerful images that empowered a community that matters despite social ideals. Naturally, Keyezua used a female body in FORTIA as she usually does in most of her work. “Somehow, I worship the female body…” Keyezua explained. As her earthly vessel, the female body affects and enhances the experiences that Keyezua calls her own and relates to.

    “We are no longer the same as our mothers,” emphasised Keyezua, as she elaborated on how she challenges African and Western expectations on female bodies. In her mixed media series, Stone Orgasms, Keyezua spoke to the destruction caused by Female Genital Mutilation. In Afroeucentric Face On!, she speaks to the disillusion perpetuated by glossy magazines, soapies and social media.

    Image from ‘Stone Orgasms’

    Keyezua articulates her fierce convictions boldly and her fervent desire is to continue creating images that depict her discomfort in order to successively liberate the new generation of African women.

    For more of Keyezua’s work check out her website.

  • Monica Kim Garza // “You a real ass woman ‘n I like it”

    Monica Kim Garza. The Mexican-Korean artist’s paintings and mixed media work depict women with fuller figures partaking in activities such as sun tanning, riding bicycles and lifting barbells bare-breasted. Often the women in her images appear to be going about these activities with little care for the viewer’s attention, and other times their eyes confront the viewer directly. Painted in all shades of brown, Garza’s subtle shading and bold black outlines make the female figures in her works the focus of each image despite their little care for the viewer’s attention.

    Her focus on the naked female figure came from drawing inspiration from Native American as well as Inca art and culture. Her father had a deep love and curiosity about these cultures, and Garza spent time in Peru, which is a country which has a rich culture and history with the Incas.

    Not there for any viewer’s voyeuristic satisfaction, Garza paints her characters with personalities that come across in their facial expressions and the poses she chooses for them. Her work embraces sexual freedom with no relation to pornographic stereotypes, but simply for the empowering feeling that comes with ownership of multiple forms of pleasure.

    Rough brushstrokes reveal the layers of colour that build up on her canvases, creating the distinctive texture that makes her work so recognizable. Her Mexican and Korean roots share a space in her work, with her often pairing Spanish and Korean translations side by side in a painting. Besides these textual references, they also share visual signifiers such as a painting of La Virgen de Guadalupe [title of the Virgin Mary associated with a image kept in the Basilica of Our Lady of Guadalupe in México City] hanging on a bedroom wall and women in the kitchen making kimchi [a spicy Korean side dish made with fermented vegetables, usually cabbage].

    Self-care comes across as the centre of Garza’s work. She presents women with well-rounded lives – women who exercise, go to the beach, eat a variety of foods, text, spend time with their friends and alone, enjoy sexual encounters and paint.

    The message behind her practice can be summarized by the words she painted on one of her artworks, “You a real ass woman ‘n I like it”.