OtherPeoplesPixels Interviews Samantha Sethi

Object Impermanence, 2016. 12 drawings on plexiglass, gouache, ice, camcorder, MDF, led lights, HD Monitor with live feed. Dimensions variable.

SAMANTHA SETHI is a multi-media artist working primarily in drawing, installation, sculpture, and video. Freezing and melting both play a significant role in her practice, which explores deterioration, entropy and emphemerality. Her process-based sculptures investigate both the human impact on the environment and nature's impact on cultural sites. Samantha earned her BFA at The School of Visual Arts (New York) in 2006 and just completed her MFA at American University (Washington D.C.) in 2016. In 2017, she attended a residency at the Torpedo Factory (Alexandria, Virginia) was a Fellow at Baltimore’s Coldstream Homestead Montebello Sculpture Park and just began a residency at Creative Alliance, also in Baltimore. Samantha moved there a few weeks ago and is happy to call the city her home.

OtherPeoplesPixels: What interests you about the processes of freezing and melting, generally speaking?

Samantha Sethi: My work comes from an interest in the interplay and reciprocal effects between the natural and built environments. Freezing and melting is a way for me to think about the myriad ways in which the world as we know it was formed and how it continues to change, at rates both perceivable and unimaginable to us. Depending on scale, ice melts very slowly and is barely visible, though we are able to perceive the action of melting in a way that we are unable to observe many larger changes occurring in our environment.

Meltscape, 2015. Frozen and melted pigment and mixed media on handmade paper. 22" x 30"

OPP: When did you first engage them as tools for art-making?

SS: Prior to graduate school, my work was mostly painting. I worked often with media like gouache and watercolor, which both involve actively manipulating how liquids and solids interact. What I love most about watercolor is how the pigment and water move over the surface of the page. Sometimes the end result is not as interesting to me after the work has dried.

Early in grad school, I had the opportunity to do a collaborative performance for a project investigating the idea of “water treatment” in various ways. I resisted the performance aspect initially because I have terrible stage fright but ended up making a piece that changed my practice completely.

OPP: Can you describe the action of the performance?

SS: I stood in a very dark room, holding a ball of ice in one hand while using my other to strike and light a match that illuminates the ice and warms it. As the ice melts, water drips onto the match and extinguishes the fire. I continuously repeated this action for the duration of the opening. This live performance has now been reproduced as a video called Fire and Ice, which is meant to be played on repeat indefinitely.

Landscape Formation, 2015. Water, sand, pigment, garbage. Dimensions variable.

OPP: You mentioned that this changed your practice completely. How so?

SS: I began working in way that attended more to process than final product. Monitoring the melting ice was a slow and meditative experience for me. I couldn’t rush the process, and it gave me time to think and focus on what was happening. I also couldn’t control what happened with the melting ice in the way I previously controlled paint with my own hand. I began melting ice on various surfaces: paper, mylar, the floor. The works on paper, Sedimentation Drawings I, II, and III,  are really documentation of an event or a residue. Landscape Formation in a Room was my first installation. I staged an event in which I allowed pigmented ice to melt on the studio floor to find and mark the topography of the space; the water would pool at lower elevations and avoid otherwise invisible raised points. I then built around the these forms with sand. The work exists now as documentation that plays with landscape photography and models and shifts our understanding of what is real.

Entropic Irrigation System II, 2015. Latex, wood, plastic tubing, ice, plant.

OPP: Melting ice plays a key role in Object Impermanence (2016) and Entropic Irrigation System (2015). But the ice plays a destructive role—erasing the paintings—in one and a constructive role—watering the plant—in the other. Can you talk about this distinction?

SS: Something was missing for the viewer in Landscape Formation—the visible action of the ice melting. I experienced it in making my work, but it was only visible to the audience as a remnant. So I began developing systems to manage the melting ice and to create a stage for the process to be observed. In the first of these systems, Entropic Irrigation System, I cast ice in the forms of the Parthenon, a pyramid, an Aztec temple, the Taj Mahal, and the Colosseum. As the forms melt off the table, a gutter system catches the runoff and channels it into a potted plant. The melting ice is an active process that functions as a stand-in for irrigation, deterioration and other slower forms of change. This piece was exhibited for three weeks, during which I replaced the ice at the start of each day, which became a kind of performance in itself.

Entropic Irrigation System II (detail), 2015

OPP: And Object Impermanence?

SS: That work explores the more destructive nature of melting ice, as well as the ways in which we experience both direct and mediated events. In the first iteration, I placed a new painting on a stand every other day for the duration of the exhibition (twelve paintings total) with a piece of ice melting on top of the image that eroded or washed away part of each painting. A larger tray below collects the runoff from the deteriorating paintings. In this version, the paintings directly reference the floor tiles of the San Marco Basilica in Venice, which is where I first began to form ideas for the piece as I considered the constant struggle against nature and time embodied by that location. A video camera installed above the stand simultaneously records and displays a live feed of the melting ice and its effect on the painting on a large monitor in a separate room. After each painting goes through this process, it is displayed with it predecessors as remnants on a large pedestal.

Object Impermanence, 2016. 12 drawings on plexiglass, gouache, ice, camcorder, MDF, led lights, HD Monitor with live feed. Dimensions variable.

OPP: We've discussed works in which melting is an active process. But in Paver I and Paver II (2016),  the charcoal and resin works and Everywhere is Nowhere (2016), the process of melting is “frozen” as a form. Tell us about these works.

SS: The active-melting pieces are real-time events—performances even—and function as models and metaphors for larger, slower, less visible forms of change. The static pieces are also ways of rendering the natural and built environment that are both empirical and analytical.

Pavers I and II miniaturize a glacial world within a block of faux landscaping material, attempting to be reasonable objects both in their own scale and in the one they model. Both Pavers are primarily made of blue polystyrene insulation foam, which is revealed in the glacial lake carved into the center of each artificial stone. The polystyrene mimics frozen forms of ice, but it’s original function is an insulating material that takes hundreds of years to break down. The charcoal and resin works bring to mind erosion and dissolution at their literal scale, while also referencing diminutive topographies, even galaxies.

Everywhere is Nowhere also captures a sense of place and manipulates scale, though with an approach that is more cartographic than visually representational. The individual topographical forms in the piece each have their source in objects whose change is evident at radically different scales, from clouds to glaciers to continents. The forms appear interchangeable and are produced by layering delicate sheets of hand cut silicone. Each one rests on its own glowing blue shelf installed at various heights. 

Untitled, 2016. Charcoal and resin. Approximately 4" x 6"

OPP: In 2012, your series of gouache paintings called Syncretism looks very different from your current work. Does your recent work grow out of these paintings?

SS: This series—as well as most work I produced prior to graduate school—was drawing and painting. The Syncretism paintings were an early exploration of shifting space and scale, scientific and cultural research, the perception of artificial versus natural, as well as examination of my own identity. I grew up in the U.S. like my mother, but my father and his family are from India. After I completed my BFA, I began studying miniature painting and eastern mythology as both personal and artistic research. 

The behavior of water also is an important theme in this series that continues to influence my present work. Our relationship to water is complicated. We need water to survive, but water can destroy us and everything we have.

Dancers, 2012. Gouache on paper. 16" x 20."

OPP: White tigers show up repeatedly. What's significant about this animal?

SS: White tigers are culturally significant throughout the world and are referenced in several myths. We perceive them as natural and commonly see them on display in zoos and at the circus, but white tigers don’t actually exist in the wild. They are bred and inbred for the recessive gene that produces their stunning black and white markings, however this type of breeding often leads to health problems for the animals. In hindsight, the white tiger paintings were probably the earliest representations of “artificial perceived as natural” in my work. This was also my first use of patterning to reference a culture or a place, which I revisited later in the paintings produced for the Object Impermanence installation.

OPP: You are just about to start a residency at Creative Alliance in Baltimore. How long will you be there? Any plans on what you’ll be working on?

SS: The residency includes a one to three year-long live/work space and a solo exhibition in Creative Alliance’s beautiful gallery. I will be working to produce new work for the show that continues to explore our perception of permanence and change. I am currently in the early stages of a new project that involves physical recording of places and objects in a book of rubbings as well as time-based recording of these same places and objects in the form of video. I began the project while in Berlin this summer and plan to continue here in Baltimore and other places I travel to this year. This is my first proper studio and live/work space since I graduated, and I am excited to have access to this resource and time to continue to develop my practice.

To See more of Samantha's work, please visit samanthasethi.com.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include shows at Siena Heights University (2013), Heaven Gallery (2014), the Annex Gallery at Lillstreet Art Center (2014) and Witness, an evolving, durational installation at The Stolbun Collection (Chicago 2017), that could only be viewed via a live broadcast through a Nestcam. Now that the installation is complete, you can watch it via time lapse. Her solo show Sacred Secular is on view through October 4, 2017 at Indianapolis Art Center.

OtherPeoplesPixels Interviews Mary Grisey

Just When I Unearthed the Instinct to Soften, 2016

Transformation, both planned and accidental, is central to MARY GRISEY's installations. Working with rust as a dye, hand-woven sisal, linen and raffia and collapsed ceramic vessels, she embraces the unexpectedness of loss and decay. Informed by a metaphysical approach to materials and process, she "reveals the ruin and beauty of both the body and the psyche." Mary earned her BA in Painting and Drawing at Marist College (Poughkeepsie, NY), her BFA in Fiber and Material Studies at The School of the Art Institute of Chicago, and her MFA at York University (Toronto, Canada). Recent solo exhibitions include Cloth Dripping (2016) at Xpace Gallery in Toronto and Sung From the Mouth of Cumae (2015) at Art Gallery of Mississauga, both in Ontario, Canada. She's been an Artist-in-Residence at Artcroft (Carlisle, Kentucky), The Drake Lab: Akin Collective Studio Residency (Toronto) and Vermont Studio Center (Johnson, Vermont). Mary is based in Los Angeles, California.

OtherPeoplesPixels: What is the relationship of construction and deconstruction in your work? Are these simply processes or also content?

Mary Grisey: The relationship between construction and deconstruction comes from my interest in ruination, ephemerality and how my materials shift and change through destructive and manipulative processes. Through the cycle of loss and decay, something becomes new, and I believe there is true beauty in that.

The process of making my art becomes the content. Creating informs the work, and the meaning and content of what I’m doing develops as I make. Because of this, I never really know the title of my exhibitions until the work is 80% finished. Sometimes I never know how to fully talk about a show, until a few years later will it make sense. Working in an intuitive way has always been my strength, as if channeling some higher source, and then funneling it into the work.

For Leth, 2014. Hand-dyed sisal, rusted steel and sound. 8' x 8' x 4.' Photo credit: Thomas Blanchard

OPP: You have a pretty consistent neutral color palette of browns, blacks and reds. What influences your palette? What do you seek to evoke with it?

MG: The colors I am drawn to are informed by my interest in our natural world. Lately I have been very interested in the alchemy of rust as a dye and the exploration of ideas like weathering and time by experimenting with transformative dyes. Specifically I am fascinated with simulating water lines and traces of sediment that have been left behind. I search for abandoned rusted metal objects outside and apply them to my handwoven surfaces, creating imprints from the rust. I love experimentation-driven processes that allow contingency and accidents into the work, and I am discovering the limitations of my work by learning how to transgress these boundaries.

The use of black in my work represents weight and heaviness. It’s a mood or emotion I want to convey when I am feeling intense. Red shows up in my work from my interest with the “insides” of a body and the fragility of what makes us human. Red can represent blood or flesh, the inner-workings of the body, which we all share, and what makes us vulnerable. My color palette always returns to the confrontation with our mortality.

Cloth Dripping, 2016. Handwoven & hand-dyed linen, rope, cheesecloth, rust, acid dye, black tea, black walnut, terra cotta and sound. Photo credit: Yuula Benivolski

OPP: Tell us about the ceramic forms—which I read as some kind of holy water fonts—the sound that emerges from them in both Sung from the Mouth of Cumae (2015) and Cloth Dripping (2016).

MG: The ceramic forms emerged in my work as a way to both house the sound I am creating and to represent a feeling of sanctuary, shrine and holiness. I wanted the sounds to emerge from an unseen place as if coming up from the depth of a well, like haunted echoes.

The contrast and duality between hard and soft surfaces of the fired clay and the malleable woven fibers fascinate me. When clay is soft, you can mold it into whatever mass or form you desire, very similar to fiber. But when the clay is fired or when the fiber is woven, it is fixed in its permanent state. I love the potential of the materials before they become permanent in their set form.

The ceramic sculptures themselves are geological in form, evoking the mouth of the cave of Cumae or the Leucadian Cliffs. My way of arriving at their end form came as a sort of happy accident in the studio. Before one of the stacked pieces was fired in the kiln, it collapsed. I totally misjudged that it was fully dry—I can be quite impatient sometimes!—and attempted to move it. When it collapsed, it fell into this super beautiful, ruinous shape. So I decided that was going to be my clay-building process moving forward, which is interesting because I am following the habitual process of construction and deconstruction that I use in my textile work.

Sung From the Mouth of Cumae, 2015. Handwoven & hand-dyed linen and raffia, earthenware, sound. Dye is made from bleach and found rusty objects. Sound credit: In collaboration with Brooke Manning. Photo credit: Toni Hafkenscheid

OPP: Aside from making large-scale sculptural installation, you also have a line of jewelry called Meta. In conventional thinking, jewelry and sculpture are very different—one is art and one is craft. But both have a distinct relationship to the body. How is the body present in each of these practices?

MG: The exploration of the body is a continual force in my art practice. I think the reason why I stepped away from painting (when I first started making art years ago), was because the viewer couldn’t engage with it like installation or sculptural work. My most recent installation consisted of a series of handwoven panels hung from the ceiling in a semicircle. By suspending the work from the ceiling, it delineates space—from inside to outside—creating boundaries that define the environment, allowing the viewer to experience the work by walking inside and around it. I wanted to create architectural yet bodily pieces, in which the monumental size of this work demands one’s attention so you are confronted with it.

Right now I am thinking about the vulnerable body, as my materials—rope, dyes and rubber latex—ooze down my woven structures like intestines and skin. There is an emotional link to the liminality of inside and outside, connecting our underlying humanity and showing the sheer vulnerability of a body turned inside out for the viewer to see.

I have always been interested in body adornment and the idea of wearing an object or talisman that holds power. Creating wearable objects shifts my process into a much more limited approach because I have to consider the exact size, shape, and way the piece will lay on the body and how it will feel. Jewelry-making is more technical, whereas my art practice is much more unconscious and free.

Remains of the Ephemeral II, 2014. 30" x 5." Horsehair, hand-dyed cheesecloth and rubber latex. Photo credit: Thomas Blanchard

OPP: Do you see jewelry making as part of your art practice or as a way to earn money by selling accessible/affordable objects?

MG: Jewelry is definitely a more accessible way to make income and for people to enjoy my work, as it is affordable for most. Whether or not to separate the two practices has been a big, burning question of mine for years. I am still slightly unsure. My interest in jewelry-making and art have always ran parallel with one another. I go through stretches of focusing on them separately, but never really together. During one of my critiques in graduate school, I was asked how my art straddles craft and that question really bothered me because I don’t consider my art “craft.” Instead of letting that critique insult me, I really considered it and decided to embrace craft within my practice. My weaves are becoming much tighter, my dye process is more complex, and I am looking into technique and structure a little closer than before. Lately I have been thinking of combining the two modalities (art and jewelry) as adorning the body with my work during live performance.

Cradling: In Ruins, 2014. Found barn wood, hand-dyed and burned sisal. 6' x 5' x 4.' Photo credit: Thomas Blanchard

OPP: You were featured last year on canadianart.ca, and in a short video in your studio, you mentioned that the best advice you’ve received is that “the work needs to be coming from a place of urgency, and that without urgency, the work is meaningless.” Can you talk more in depth about this urgency?

MG: The whole topic of urgency came to me during a studio visit with a well-known artist in Toronto. I was struggling with a few different concepts in grad school and felt unsure as to which direction to pursue. I was making these really awful plaster casts of my body that were really dark, disembodied and visceral. I was working through various ideas and concepts in the studio that I felt I needed to purge, which brings me back to this concept of urgency—an important and persistent need to release without overanalyzing. Even though I didn’t end up exhibiting these plaster casts, it was important to process these ideas of urgency, otherwise I wouldn’t have arrived to the work I am creating now. Urgency is about honesty and intuition—to trust that the work is unfolding in a way that will communicate the inner workings of an artist’s unconscious. When an artist is making work strictly to sell or copy, it becomes painfully obvious that the work is coming from a dishonest place and not from deep within. It takes so much courage to make work from a place of urgency.

OPP: What’s urgent for you in your work at this moment?

MG: Right now I am working through some personal demons within my work. Every time I release a new body of work, it becomes more vulnerable. My recent foray into adding sound to my installations has given the work another sensorial element that draws the viewer further into the experience. These sounds are coming from my voice, which is quite vulnerable in itself to “expose” a part of me. In addition to the sound, one can smell the dyes from my textiles, the earth that it was buried under, and maybe the char that it was burned by. The urgency to facilitate in the experience of the viewer’s senses is important to me, so that to engage with my installations is to become a part of it, to get inside it.

To see more of Mary's work, please visit marygrisey.com.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include shows at Siena Heights University (2013), Heaven Gallery (2014), the Annex Gallery at Lillstreet Art Center (2014) and Witness, an evolving, durational installation at The Stolbun Collection (Chicago 2017), that could only be viewed via a live broadcast through a Nestcam. Now that the installation is complete, you can watch it via time lapse. Her upcoming solo show Sacred Secular will open in August 2017 at Indianapolis Art Center.

OtherPeoplesPixels Interviews Scott Hazard

Drop, Stone, Trace. Sculpture/Maple, Paper, Text. 15" X 15" x 8"

Informed by garden design and Zen Buddhism, SCOTT HAZARD's layered, paper sculptures and installations offer both mental and physical space for the viewer to find respite or refuge. He carefully tears crisp, white sheets of paper, then spreads them out, expanding two-dimensional space into three-dimensional space. These staggered papers evoke drifts of snow and rolling hills, punctuated by cultivated paths of rubber-stamped text meandering through empty space. Scott studied Landscape Architecture (1996) at California Polytechnic State University at San Luis Obispo and earned a MFA (2005) at the University of Florida. His most recent solo show was Memory Gardens (2015) at Adah Rose Gallery (Washington DC), where he is represented. His work is also available from Simon Breitbard Fine Arts in the San Francisco Bay Area and has been featured in a number of magazines and online publications, including The WILD Magazine, Glamcult, BOOOOOOOM, Juxtapoz, Hi-Fructose, and Colossal. In 2012, he was awarded an Artist Fellowship in Visual Arts from the North Carolina Arts Council. Scott is  and  Scott lives in Raleigh, North Carolina.

OtherPeoplesPixels: You studied Landscape Architecture before earning your MFA. How does this background inform your scuptures?

Scott Hazard:
Most of the pieces I create serve as vessels for gardens or garden-like spaces. They are places intended to be inhabited or explored, and they are intentionally carved out and/or constructed out of a larger environment or context, yet incorporate and reveal aspects of that context. The origin of the English word garden refers to a sense of enclosure; the oldest use of the word indicated the fending off of wilderness to cultivate a more or less safe haven. My work references some European notions of garden design from the 1700s and 1800s where shaping a space was often about composing and framing a view of an idealized landscape from a particular point in space. There are also important links to Chinese and Japanese traditions in garden design in that the experience of moving through the space is critical to the viewer's perceptions of the garden, and the gardens were often thought of as microcosms of the world.


Sovereign Cloud, Tree and Opening Sky. Sculpture/Photography, 23" X 23" x 8"

OPP: What does the void mean to you? Are the voids in your work more spatial or metaphorical?

SH: I think of the 'void' as the space or context in which every ‘thing’ exists more so than an absence of something. It is a place where experiences can be detached from ideas and assumptions. My thinking about the ‘void’ is rooted largely in Buddhist notions of emptiness. With that, I am focused on creating and articulating intimate spaces which encourage people to delve in and explore.
 
The voids or openings in my sculptures do work metaphorically in a couple of ways. We use language and images most often to bear down on definitions and concisely articulate what we are trying to convey. A void introduced into this landscape of information works to create a spatial and perceptual opening to allow for a moment of respite from specificity and ideally lead towards a more complete and poetic understanding. Gaston Bachelard touches on this idea in his essay Dialectics of Outside and Inside when he wrote, “language through meaning encloses while poetic expression opens it up.” This respite translates to moments of quiet in a seemingly endless amount of stimulus and information. John Cage and his writings and works on silence are integral to my thinking regarding the void also. He considered silences to be “sacred spaces resonant with creation.” Similarly my work seeks to create a brief break in the din of noise we exist in and allow for a more focused mode of being, if only for a moment.

The reductive perceptual experiences I work to create are also metaphors for the notion that the mind functions in part as a reducer (see Henri Bergson as mentioned by Aldous Huxley in his essay The Doors of Perception, and The Organized Mind, a fantastic book about thinking in an environment of information overload by Daniel J. Levitin.) In this mode the mind is blocking out multitudes of information at any given moment in order to focus on what is at hand or apparently most important/needing attention. I am working to facilitate a diffused space, one that is both inviting and enveloping but using the same information one might be seeking a departure from.

Landscape: Threshole. Sculpture/Photography. 6" X 8.75", 12.5" X 16.25" X 3.75" w/ Frame

OPP: In your series Photo Constructs, you turn photographs into sculptures by adding depth. I think about worm holes and portals to other dimensions when looking at works like Sovereign Cloud, Tree and Opening Sky and Landscape: Threshole. Do you think of them that way? If so, where do they lead?

SH: To some extent, I do want to convey the idea of the spaces in the work as portals to another unknown place. Many of the photo pieces have no terminus within sight to heighten this sensation. There is also the idea that there are many ways a thing can be understood coursing through my work. The spaces or voids in the objects I create are influenced by Zen Buddhist notions of focused attention achieved through meditation and idealized states of mind. By setting up the layers of paper or photographs at intervals in a physical space, I work to create a sensation of simultaneously looking at and through. Each layer in the work is a slightly different iteration of the layers that are immediately adjacent. In this way, each work is composed of many versions of the same thing. A hole is torn in one reality only to reveal another slightly different reality behind the first one. Some pieces, like those you mention above lead to an unknown destination, others are more concerned with creating a space that focuses attention on one portion or aspect of the photo.

These portals also reference the bellows of an early camera, or the space within some optical instruments from the 1700s and 1800s, such as the stereoscope. These spaces within cameras and optical instruments, in addition to their role in making an image, focus the user’s attention by blocking off outside influences to the image being viewed. In this sense the photo pieces function as both image and instrument. Nancy Holt’s Sun Tunnels and similar pieces are never too far from my mind when thinking through this work.

One Square Foot of a Place to Focus/An Excuse for Staring at the Wall. Sculpture (Maple, paper, text). 11.75" X 11.75"


OPP: Tell us about the introduction of text and the shift away from photographic surfaces in Text Constructs.

SH: Both the image and text based work originated around the same time, but I have concentrated more on the text based work for the past few years. The focused use of text can minimize the visual information in each piece and keep the initial visual reading of the work more concise. The text also allows for a metaphorical and literal reading of the spaces or voids that are formed within each work. The words stamped on the layers of paper encourage a non-linear and haptic reading of the space and text by pulling them in layer by layer, word by word. I love working through the ways the text can engage with the space and enhance a sense of movement, and how that sense of movement can in turn influence the reading of the text. I appreciate a lot of Visual and Concrete Poetry, especially early works from Vito Acconci. The masses of text in my work are often written in second person to speak directly to the viewer. Lately, I have also been working towards incorporating text from used books, mainly books about how humans have engaged (whether through exploration, documentation, utilization or exploitation) with the landscape.



Detail of Endless Sea. Sculpture (Ash wood, paper, text). 10" X 18" X 23"

OPP: Obviously repetition—of language and in the process of tearing—is a big part of your process. Is repetition tedious or relaxing for you? Does meditation play a role in your practice?

SH: Absolutely, repetition is an important part of my process for creating the work. It helps provide the level of detail necessary to pull the viewer into the work and the repeated layering of the paper helps the viewer visually track through and into the work. I don't formally meditate, but the production process for the greatest part is meditative. Each word in the text pieces is typically applied manually with rubber stamps, so the repetitive actions help eliminate outside thoughts and bring about a more mindful, focused mode of attention. I typically work in two to four hour periods due to my schedule, so it’s not too hard to maintain the attention required to consistently apply the text and carefully tear the paper. The repeated text becomes a texture that when read helps purge outside ideas and focus on what is at hand when viewing the work. Ultimately, creating an inviting and meditative space is an important aspect of each piece.



Silent Geography, 2014. Sculpture/Installation. 18 x 24 x 30

OPP: In Silent Geography (2014), you shifted scale tremendously. Your page-sized torn papers became a landscape of snow drifts that are waist-high. I interpret the text as spaces that humans trod. Can you talk about the relationship of the scale of the text versus the paper?

SH: This project was a fantastic opportunity to work with the awesome people from Projective City and the former Mixed Greens gallery as part of their ParisScope collaboration. This site-specific installation consumed the entirety of the floor of the gallery to create an immersive psychosomatic garden. Similar to my wall mounted and smaller sculptures, the format of the project mandated that viewers may not physically enter the space, but can only experience the work from just outside the gallery through a peep-hole. It was very exciting to work at this scale and translate forms, paper and text in a way that could literally envelop a person exploring the space.  The size of the text was large enough so that each person moving through the space could easily see and track the text without needing to significantly disrupt their movement, and small enough to beckon a closer look and resemble a lot of the physical printed matter we interact with. As you note the masses of text could resemble evidence of human impacts caused by people passing through or inhabiting the spare landscape—they also allude to water in terms of how it flows to and collects in low spots, eventually seeping in to the landscape or evaporating.

To see more of Scott's work, please visit scotthazard.net.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include
shows at Siena Heights University (2013), Heaven Gallery (2014), the Annex Gallery at Lillstreet Art Center (2014) and Witness, an evolving, durational installation at The Stolbun Collection (Chicago 2017), that could only be viewed via a live broadcast through a Nestcam. Now that the installation is complete, you can watch it via time lapse. Her upcoming solo show Sacred Secular will open in August 2017 at Indianapolis Art Center.

OtherPeoplesPixels Interviews Sam Pasapane

Savagings, 2017. Concrete, roller chain, steel, dye. 26" x 36" x 36"

SAM PASAPANE's concrete and steel sculptures range from dense, heavy masses to meandering, curvy networks. Visual references to both urban infrastructure and nature sit comfortably next to one another in her process and material-driven practice. Sam earned her BFA at Maryland Institute College of Art. She earned her MFA at Rhode Island School of Design, where she is now an Adjunct Professor. She was an Artist-in-Residence at Vermont Studio Center (2013) and Franconia Sculpture Park (2010-2011). She has exhibited in To the Moon (2016) at The WURKS (Providence, Rhode Island) and as part of the City @ Casket program, established as an urban extension of Franconia Sculpture park at Casket Arts Community Complex (Minneapolis). Sam lives in North Adams, Massachusetts.

OtherPeoplesPixels: You mention in your statement that your grandfather was a steel worker. How does personal history and history in general inform the work you make in steel?

Sam Pasapane: People usually call me Sam, not Samantha. The reason is because my grandfather also went by Sam Pasapane. We were very close, he taught me how to throw a ball and would play catch with me and shoot hoops. Never once did he tell me that I couldn’t play baseball or basketball because I was a girl. I was a catcher just like him, played basketball just like him and was a swimmer just like him. Then I went to an art college—not like him.

I felt some loss of connection; but one day I walked into the metal shop and finally found my place and my people. When I told my grandfather that I was learning to weld and using steel as a material, I found out that he worked at U.S. Steel, which I never knew. He was the type of person that loved to tell stories about his family growing up, not work and not the war. I was amazed and it felt right. In my second year of grad school my grandfather passed away, which was really hard. My use of steel had been receiving a lot of push back in grad school. But at that time, my need to stay connected to him and my love for the material kept me working with this material.

Unfolding, 2013. fabricated steel. 37”x 29 ½” x 38½”

OPP: What kind of push back?

SP: Some people don’t consider steel a contemporary material. I have been told that Richard Serra ruined the use of steel for artists, and that no one but him can use it anymore. So, the critique I have received is how can my art be contemporary, if my material is not? The word Postmodern got thrown around a lot. This criticism was both frustrating and helpful. It forced me to question and then to justify my material choice, while recognizing that some people will always have criticism, and I have to make art that is true to me.

The history of steel is important as well. The advent of affordable production of steel marks the rise of society as we know it today. It made the railroad possible, which pushed the expansion of this country. It enabled the construction of the major cities; skyscrapers could not stand without it. The rise of production of steel marks the beginning of the rise of American economy and America as a powerhouse. The end of steel production marks a time of transition, and economic instability. I don’t hold steel production on up a pedestal; the production process is dirty and America’s expansion was genocide on the native people. But it is deeply connected to us; it is both a literal and metaphorical foundation of our society.

Inflations Inflamed, 2014. Forged steel, silicon rubber. 90" x 50" x 56"

OPP: Can you talk about rendering soft-seeming organic forms in hard materials like steel and concrete? Have you ever been inclined to work with a soft material?

SP: I actually do work with silicone, which is a newer venture for me. I take molds off of my manipulated steel forms and then cast them in silicone rubber, coloring them to look like steel. I’ll insert these sections back into the steel structure. With my sculpture Inflations Inflamed, there is an air compressor in the base of the sculpture, so parts of the sculpture slowly inflate and deflate on a timer. This is new, I’m still working out how I feel about it.

Other than silicone, I have made attempts to use soft materials… a result from being in grad school. To a person who doesn’t have the experience working with steel it would seem that I could create sculptures faster using softer materials. But I am able to work intuitively with steel. It is very direct: you heat it, squish it, weld it, done. Concrete is similar, you can cast it or build with it like clay, but instead of having to fire it you just let it cure. When I have tried using softer materials, I hit a wall. It was more tedious to get materials to behave the way I wanted, and attaching them together is frustrating. I do like to create artwork that is durable. I have been given the suggestion to just “dip tube socks in resin,” and if I wanted to make artwork involving socks maybe I would… who knows I might one day.

My reasoning for pushing these rigid materials into soft-seeming forms is that these materials have the physical capability to do so, which usually goes unseen. Most people observe these materials when they are in their solid state. I manipulate them when they are in-between being a liquid and a solid, and capture that physical state. I’m interested how much I can exert myself onto these materials to bring them back to a “natural” form. Steel and concrete both derive from nature and have been manipulated by man to be rigid, industrial materials.

I Squish ‘em, and Stack ‘em, and Squish ‘em (detail), 2014. Forged mild steel. 66-1/2" x 20- 3/4" x 20 3/4"

OPP: I see images that evoke nature—tree stumps in some early work and, of course, the pothole pieces—as well as references to urban infrastructure, as in Inflations Inflamed (2014). Are your abstracted forms more inspired by things in the physical world or by the processes you use to manipulate your materials?

SP: My entry into sculpture was definitely influenced by nature. I remember looking at natural formations and thinking, “man, art can never capture that beauty.” It literally took tens of thousands of years for some of these landscapes to look how they do. But I tried anyways, creating objects from man made materials that were originally from the earth. I was interested in how we interact with them, walk around them, touch them and feel overwhelmed by them.

But over time, I have definitely become more influenced by the processes used to manipulate materials, which is a result of becoming more skilled at my craft. Conceptually, I’m still influenced by organic forms that exist, but I have been thinking more about urban infrastructure. My hometown is a small city in New Jersey, outside of New York City. When I was growing up, the town was depressed; stores were moving out to the malls and most restaurants were leaving. We were left with banks and some restaurants. When I was in college, bars and stores started popping up. And then the construction began, and it has not stopped. At first this was uplifting because more people were coming to town, and it was coming back to life. Every time I go back to visit my parents something has been torn down, and something new has been put up. Buildings are getting taller—the town is literally getting darker from the buildings casting shadows. There is something alluring about a town that is full of life: people walking everywhere, eating outside, enjoying the town. But when will it end? What if the economy of the town tanks again? What happens when the new apartment buildings become dated? Will they be allowed to become run down? The best part of my town growing up was the cultural diversity in the town, I know that will be pushed out if this need for expansion doesn’t stop. So, this is something that I’ve been thinking about for awhile now.

Into the Pothole, 2011. Fabricated Steel. 54 1/2" x 24 1/2" x 40"

OPP: A practical question: how do you store your large, heavy works?

SP: Hah, yeah that is a good question. I have learned to make my sculpture so that they come apart and can be stored in sections; with the intention that I can manage to carry a section by myself. My studio is big enough that I store my work there.

This did not happen with Savagings; it does come apart into two sections, but it’s like 300 pounds. So even in two sections I need help moving it. In my brilliance, I made the perfect form that is a pain in the ass to grab. Your hands just slide; there’s no where to get a hand hold on it. . . ugh! I do this to myself.

I live in a postindustrial town in northwestern Massachusetts because it allows me to be able to afford a big enough studio to make my work. So I don’t live in New York City because I can’t afford it. There’s no way I could get a space large enough to make what I want to make. I do feel isolated sometimes, but luckily I teach sculpture at a couple different colleges out of the area, so I get to leave. . . and interact with artists

Bridging the Gap, 2011. Fabricated Steel. 7'-5" x 16'-8" x 9'-4"

OPP: Does the size or weight ever inhibit what you make or where you exhibit?

SP: As far as showing work, I entered the world of sculpture via public sculpture, and I managed to get a couple of them to be permanent, thankfully. My work has downsized since I make work to be shown indoors now, so that is part of it. The other part of it is practicality, I will make big work again if I get paid to do so and if the sculpture stays at the intended location. I am more restricted in terms of the location because shipping is so expensive. But I do have a truck, so if I can drive it then I can show there.. But generally, I don’t feel too limited for where I can show because my sculptures do come apart in sections. However with the new series I’m working on, if the gallery space is not on the first floor and there’s no elevator, I would be hesitant to exhibit there. Like I said, Savagings is a heavy one.

Extinguished, 2013. Concrete, steel rod, steel washers graphite. Variable dimensions.

OPP: Savagings (2017) is my favorite piece. I love the combination of roller chain with dyed concrete, and I’m a sucker for a good representation of a void. How do you think about the void in this piece?

SP: Thanks. It’s my first sculpture in awhile that I’ve been happy with. The idea of the void was the impetus for this sculpture. I love voids as well; I am continuing to use the void for the current series I’m working on. I was making more linear work before, and I wanted to break that structure. I started thinking about this sculpture with my hometown in mind. When does the construction and development stop? For an outsider driving through, it reads as a really nice urban town, full of businesses and happy people. There is a macro and micro view of the situation, both sexy and disturbing.

I was thinking of machinery, the caterpillars ripping up the earth, razing buildings. At first I wanted the void to be made with caterpillar treads, which led me to using roller chain because the treads run on top of roller chain. I will also admit that I was creating this sculpture during the presidential election. So at the same time that I am thinking about the gentrification of my home, I was drawing mouths and sculpting them out of clay. These two ideas fused in the creation of this sculpture. I’ve been told that it reads as being of the body, and we are living in the age of the sphincter, so that’s appropriate. I feel that we are standing on the edge of a precipice and we don’t know where we will end up when we get to the other side.

To see more of Samantha's work, please visit samanthapasapane.com.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include shows at Siena Heights University (2013), Heaven Gallery (2014), the Annex Gallery at Lillstreet Art Center (2014) and Witness, an evolving, durational installation at The Stolbun Collection (Chicago 2017), that could only be viewed via a live broadcast through a Nestcam. Now that the installation is complete, you can watch it via time lapse. Her upcoming solo show Sacred Secular will open in August 2017 at Indianapolis Art Center.

OtherPeoplesPixels Interview T.C. Moore

Quagga Mare, 2014. horse hair. 56" x 60"

T.C. MOORE's poetic, sculptural eulogies for deceased and endangered animals shift us out of our human-centric mode into the quiet contemplation of the lives of other beings. She creates knotted, sewn and etched works with shed horse hair, hoof clippings, found bones and scraps from the fur industry, often mending or embellishing the found materials in the spirit of healing and honoring. After completing degrees in Interior Design (1980), Architecture (1984) and Landscape Architecture (1986), T.C. went on to earn her MFA in 2012 from JFK University, Berkeley. She has exhibited widely throughout California, with solo shows at Garage Gallery in Berkeley and Gallery Route One in Point Reyes Station. In 2016, her solo show Interconnected at the Compound Gallery in Oakland featured her horse hair sculptures. Two works were featured in the 2016 West Marin Review, which was awarded the “most visually stunning book” by the New York Book Industry Guild. T.C. lives in
Santa Rosa, California.

OtherPeoplesPixels: Horse hair is a dominate material in your sculptural, fiber-based practice. What is your personal history with horses?

T.C. Moore: I was one of those annoying little girls in class that was always daydreaming and doodling in the margins of her rulers, far more interested in living in the confines of my imagined world then being present in the one where everyone else seemed to exist. My earliest fantastical recollections included people replaced by animals; animals seemed safer, kinder and cuter. My parents’ marriage was difficult, and my mother often sent me off to her mother’s farm in order to relieve herself of parental duties. It was on this farm where I recall my first aesthetic experience.

My grandparents did not have horses, but I remember the day two young women rode up onto my grandparents’ property. The horses were enormous, frightening and the most beautiful animals I had ever seen. I became obsessed with horses from that day forward. When people asked me what I wanted to be when I grew up, I said a horse. It took me some time to understand that you do not grow up into another species. I painted, drew and pretended horsies until middle school, when it was no longer cool to do so. My bedroom however, remained my private horse cave, with walls plastered with horse posters, drawings and pictures of horses cut out of newspapers and magazines. I always wanted a pony for Christmas, but my parents could not afford one. The desire for anything and everything horse persisted into adulthood. When my mother died I inherited enough money to finally purchase the pony I never got for Christmas. I now own two ponies, a mare named Tinka and a gelding named Arlo.

...in a smooth and flowing manner #6, 2012. horse hair & canvas. 20" x 20"

OPP: When did horse hair first enter your art practice?

TCM: In grad school I was struggling with my paintings; I felt all I was doing was illustrating. One spring day in 2010, I was with my horse shedding out her winter coat. This is a yearly occurrence. Most horse owners throw this unwanted undercoat in the garbage. I was using a rubber curry-comb, and it became clogged with hair, so I dumped it upside down onto the stall floor. I had done this many times before, but somehow this time I saw the hair in a different light. A shock of excitement ran through me, and I started collecting my horses shed winter coat. Horse hair as a medium felt so authentic and true to my being. I loved the color, the smell and the feel of it. The idea to use it came about from this one simple, pure and intimate act of grooming. The hair has a spiritual quality, like the horse is always present with me, even when I am not actually with a horse. The hair becomes a surrogate, not just for horses, but all animal essences.

Feed Bags, 2012. horse hair, canvas, acrylic + horse teeth. 12' X 8" x 14'-0"

OPP: How do you have so much of it? Is it just from Tinka and Arlo?

TCM: Collecting, organizing and storing the hair has become another side of my artistic practice. I started by asking other horse owners if I could have their horse’s shed winter coats. I also advertise on a local community web-site for horse owners and ask people to save the hair—it doesn’t have to be clean. I pay for pick up or postage. It was easy from there to start also working with mane and tail hair. I also purchase this hair on-line, so I can get the lengths and quantities that I need.


OPP: What are your art historical inspirations? 49 Days of Mourning (2013) references both a quilt and the Modernist grid. The series of horse hair “drawings” on canvas …in a smooth and flowing manner (2012) make me think of a less rectilinear Agnes Martin, while the Feed Bags (2012), on the other hand, recalls the off loom woven structures of Claire Zeisler and Leonore Tawney.

TCM: Art Historical inspirations are many and if the work is minimal, abstract, primitive or has anything to do with line or natural materials you can almost guarantee I will love it. Artists, like Chris Drury, Ernst Haeckel, Ann Hamilton, Agnes Martin, Kate MccGwire, Wenda Gu, Eva Hesse, Louise Bourgeois, Joseph Cornell, Mark Bradford, Paul Klee, Leonardo Drew, Deborah Butterfield, Julie Mehretu, Darren Waterston……

COW, 2016. dyed horse hair, cow skull, acrylic + wood. 37" x 21" x 11"

OPP: Tell us about your newest body of work Sporting Life. For the first time, you’ve dyed the horse hair in vibrant colors. . . not unnatural colors, but certainly unnatural to the animals being eulogized.

TCM: The latest body of work came about after finding bones from animals on my hikes. The bones, like the horse hair, have spiritual essences. I became obsessed with collecting them. A colleague of mine found a deer skull that I coveted, and she was generous enough to give it to me. This is the red white-tailed deer skull. I wanted to bring the two mediums together, but I wasn’t sure why or how. In the process of making my work I discover its context.

It is a journey I start without a preconceived idea about its end. I started to drill 3/16” homes into the antlers and inserting the horse hair, but once I was finished it felt rather gratuitous. Somehow they just keep reminding me of something until it finally hit me. I was doing something familiar, I was doing my own version of my my deceased father’s taxidermy hobby.

When I was young I saw my father as all powerful, like Dick Tracy. His power and presence was expressed even when he wasn’t around in our home through his taxidermy displays on our walls, shelves and coffee tables. Growing up I had a strange ambivalence with his trophy mounts in that they displayed the beauty of animals which I love, but at the same time the horror that they were killed at my fathers hands. When I realized I was partaking in this reverse taxidermy, I started putting the skulls on traditional mount forms. I was initially hesitant, even a little frightened about using such vibrant colors because it didn’t seem natural. Then I realized it expressed the unnaturalness of trophy mounts. It is pretty strange that humans as species have developed a display system that prepares animals to lifelike effect, but only after we have taken their lives away.

Ivory Billed Woodpeckers - Extinct, 2015. mirror + metal. 13" x 9"

OPP: Reflections is a series of etched mirrors, featuring various endangered species. First off how, how the hell did you photograph those mirrors so well?

TCM: Photographing the mirrors, initially was a challenge. Fortunately, Don from Almac Camera in San Francisco figured this one out for me. I told him I needed the mirrors to be on a black background, this wasn’t a problem. However, the images obviously showed the camera in the shot and the animals, that I wanted to appear ghost like basically disappeared with studio lighting. So we experimented until Don came up with the idea of putting black velvet facing the mirrors and cutting a hole just large enough for his camera lens to peak through. He also shots the work off-centre, so even the lens isn’t visible in the final shot. What else can I say except I recommend Don at Almac Camera, great pricing as well.

Pangolin, 2016. etched mirror + wood. 11"x9"x1/2"

OPP: More importantly, do you identify as an animal activist/artist? How do you balance the practical concerns of animal activism and environmentalism with the aesthetic concerns of art-making? Are those concerns ever in conflict with one another?

TCM: Yes, I am an animal activist/ artist, a card carrying PETA member for years, not to mention a vegetarian. This is a tough question and one that I have given a lot of thought. Sometimes I ask myself, wouldn’t my time be better spent doing something directly beneficial, like working for the Sierra Club or Greenpeace or the National Resources Defense Council? I am not under any illusions that one person can change the world. But everyday I make small, informed choices and decisions based on the underlying ethical premise of animal/environmental concerns. I have also learned that you have to be true to yourself and have faith in the power of art. I believe we are all blessed or cursed with who we are intrinsically and with that comes a responsibility. I believe art-making allows me to evolve, share, explore, express and record in a way that traditional activism does not. My concerns, thoughts, dreams and fears are personified in an artifact that can be shared as a aesthetic experience which is different from other activist experiences.

Bunny Slippers, 2015. fur, feet, wool, snare, wood + plastic. 8" x 20" x 8"

OPP: You’ve written that your work “is inspired by the Biophilia hypothesis, a term coined by E.O. Wilson which states that humans as a species have a universal love for the natural world.” If that’s true, why do you think it is so easy for 21st century humans to trash the planet and ignore the effects of their behavior on the surrounding world?


TCM: As a species, we have a tendency to be chauvinistic, narcissistic and dogmatic. We also do whatever comes easiest. I am not saying all humans are like this, but we do have a tendency to see the world only through our eyes and only with our own personal gains at the forefront of our reality. However, humans as a species also possess the capacity to change their behavior in drastic ways, more so than any other species on the planet. So, there is always hope.

To see more work by T.C., please visit topazemoore.com.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include shows at Siena Heights University (2013), Heaven Gallery (2014) and the Annex Gallery at Lillstreet Art Center (2014) and Witness, an evolving, durational installation at The Stolbun Collection (Chicago 2017), that could only be viewed via a live broadcast through a Nestcam. Now that the installation is complete, you can watch it via time lapse. Her upcoming solo show Sacred Secular will open in August 2017 at Indianapolis Art Center.

OtherPeoplesPixels Interview Tom Pazderka

Heaven Abyss, 2016. Oil, ashes and charcoal on burned panel. 43"x 57"

Informed both by "Czech fatalism and American optimism," TOM PAZDERKA's interdisciplinary practice is loaded with symbols of conflicting ideologies: burned books, raw two-by-fours, buildings crashing down, remote rustic cabins and the famous, solitary individuals who retreated there. In Freedom Club, he highlights underlying connections between notorious (Ted Kaczynski) and beloved (Henry David Thoreau) cabin dwellers. In Twenty Years of Progress, he explores a never-ending cycle of creation and destruction in drawings on charred book pages. Tom earned his BFA at Western Carolina University in 2012 and his MFA from University of California, Santa Barbara in 2016. He just closed a solo exhibition called Into Nothing: New Paintings in Ash and Oil at the Architectural Foundation of Santa Barbara, that was accompanied by a public discussion with artist Maiza Hixson titled Art(ists) of Survival. Since June 2016, Tom has been an Artist-in-Residence at Red Barn Project Space, UC Santa Barbara, where he curated the group show Somewhere or Nowhere At All. In June 2017, his solo exhibition American Gothic will bring the Residency to a close. Tom lives and works in Santa Barbara, California.

OtherPeoplesPixels: In your artist statement, you say “Often I combine a particular Czech fatalism with an American optimism to strange effect.” Can you say more about how you bring this fatalism and this optimism together in your choice of materials, images and subject matter?


Tom Pazderka: Yes, great question right from the start. Czech culture is by nature fatalistic and pessimistic about the future. It comes from centuries of struggle for its own voice and freedom from the rule of neighboring nations and empires. For the past one to two hundred years, there has been an unofficial national discussion about the ‘lot of the small nation’ and what this really means. History is offered as a solution and as an obstacle to national progress and interests. Throughout history, Czechs have struggled for freedom from oppressive forms of religion, then feudalism, the aristocracy and monarchy, the empire, then communism. Finally, with today’s freedom comes another kind of servitude in the form of consumerism and political and cultural deferral to the West. It’s only taken 25 years for pessimism and fatalism to rear its ugly head again.

America and Americans do not have this issue. The world to them is open and wide. Perhaps an entire century of victories and becoming one of the world’s superpowers is a way to achieve cultural hegemony and solidify positive feelings of optimism for the future, regardless of the true nature of these victories. Even the smallest of American grassroots movements—no matter how big or terrible the opposition is—always maintains optimism and hope for change. American nature seems to be one of persistent triumphalism that seems to go back centuries to the Protestant work ethic. This is unheard of in Central Europe. If I was to boil it down I would say that America seeks to constantly renew itself at the expense of the old, while Europe and Czech in particular, seek to solidify and reconcile its present with a chaotic and problematic past at the expense of its future.

Outpost, 2016. Burned image and woodcut on recycled pallets. 72" x 72"

OPP: So how does this affect you personally?

TP: I was born in the Czech Republic, while it was still Czechoslovakia, but moved to the U.S. when I was 12. I have been in the country long enough to be considered half Czech and half American. But I often feel like I am neither Czech nor American. The particularities of the two cultures at play here are sometimes in opposition. I, myself, have become infected by the optimist bug. This is why I am drawn to dark and beautiful imagery and the grit of raw materials. I am attracted by things that are terrifying but also aesthetic. And I use a lot of wood because it’s a humble material, readily available everywhere, but at the same time it is what the U.S. is built upon.

Falling Twilight, 2014. Charcoal on burned book paper. 120" x 48"


OPP: A recurring strategy in your work is burning images onto tiled two-by-fours and book pages. How do construction and destruction meet, physically and conceptually, in your series Twenty Years of Progress (2014).  


TP: In Twenty Years of Progress I chose several significant events that took place between the years 1994—the year I emigrated to the U.S—and 2014, when returned to the Czech Republic for an artist residency. All of the events have negotiated destruction in some way. Some were quite notorious, such as the burning of churches in Norway or the demolition of the Murrah building in Oklahoma City. But one of them went completely unnoticed and that was the demolition of the building of the former Czech Communist Party newspaper Rude Pravo (Red Law). It was as if the shame of those years had to be erased without fanfare and masked by a new type of ideology; what replaced the building were offices and a shopping center.

The physical destruction came through actually burning books in a pit—a symbolic act for the willful destruction of knowledge. The charred remains of the books were then used to make works like those in Twenty Years of Progress. Years earlier, I had used torches to ‘draw’ into wood. The resulting images were quite strong because they became part of the substrate instead of sitting on top of it. They were burned into the wood like memory is burned into one’s mind. Then there was the smell. During my grad years, the joke was that everyone knew when I was around because there was a strong smell of a burning fire inside the studios. Conceptually, destruction seems to always precede a new beginning.

Lost Wisdom: a Secular Book Burning, 2012. Burned books

OPP: That makes me think of the Phoenix, rising from the ashes. Fire, in particular, is important in your work.

TP: Yes, fire is this basic element that gives warmth and comfort but can hurt or kill if one gets too close. I also think of fire in metaphysical terms, as the fire inside that burns with anxious desire for knowledge. Gaston Bachelard wrote a great, short book on this subject called Psychoanalysis of Fire. He identifies certain archetypes—from the arsonist to the Promethean figure— who are drawn to fire.

Despite what we know about the world through science and religion, we know very little about fire itself. Fire is not a just a simple consequence of heat. There must always be an excess to heat to create fire and an excess of something to fuel the fire. . . otherwise it disappears. As such, fire is simply a manifestation of some inward potential that moves outward. Enough heat and a spark create fire, but the physical manifestation itself is as elusive as electricity. One cannot touch it or feel it or grab it, but one can definitely be burned by it. The movement of fire creates powerful meditative states in its observers, and I know this because I’ve stared into fires since I’ve been a young kid.

Drawing for Genius and Madness, the Thoreau Kaczynski Tableau, 2012. Recycled wood and charcoal. 36" x 17" x 2"


OPP: You’ve been exploring the cabin as a form and a symbol for several years. When did the cabin first show up in your work?

TP: I can pinpoint this pretty precisely. In 2012, I made a drawing on on some scrap two-by-fours of two cabins: one was Henry David Thoreau’s Walden Pond cabin and the other was Ted Kaczynski’s Montana cabin. The scrap wood was made to look like it might have come out of each cabin as a sample of a floor. I called the work Drawing for Genius and Madness, the Thoreau Kaczynski Tableaux because I intended it to become a larger work, an installation perhaps. When I came across the images of the Kaczynski cabin and compared it to the images and floor plans of Thoreau’s cabin, I was immediately struck by the similarities. There were differences, of course. But on the whole, the size and layout of both cabins were eerily alike. This is when I got really interested in the writings of and about Thoreau and Kaczynski.  What were the circumstances that made these two who they were/are and how might this be significant to the American experience? I was then introduced to the work of filmmaker James Benning, who built replicas of both cabins in the mountains of California for very similar reasons. Benning’s work culminated in a very provocative book called Two Cabins with critical essays by Julie Ault and Dick Hebdige (with whom I studied at UC Santa Barbara). The essays describe Thoreau and Kaczynski’s relationship to the strange tapestry that is the American experience of wilderness and to one another. 

Freedom Club: Martin, 2016

OPP: How has your thinking about what the cabin symbolizes changed over the years? When did your interest in the cabin shift to an interest in the cabin dwellers?

TP: From early on the cabin seemed to me to be the symbol of freedom, a particular kind of American freedom, tinged with a rustic patina of traditionalism. The more I dove into research about Thoreau and Kaczynski, other patterns started to emerge and now I tend to think of the cabin more as a place fantasy, similar to ‘the room’ in Andrei Tarkovsky’s Stalker, where one’s innermost and deepest desires are supposed to come true. This is of course a trap, because nobody truly knows what one desires. By going to a place where desires become reality, one’s confronted with the very knowledge that desire is nothing more than desire for desire itself.

My entire graduate thesis, Psychoanalysis of the Cabin, was based on a reading of the cabin as a place of refuge not just for individuals but also for the entire nation that used the symbol of the cabin as a nostalgic vehicle for a collective national unconscious. Scenes of rustic Arcadia show up in post-apocalyptic sci-fi films like Oblivion, and since the filming of Birth of a Nation, where the last showdown scenes take place inside a log cabin, Hollywood’s been unable to extricate itself from the Romantic fantasy of a rustic nationalism.

Once I’d exhausted the material on Thoreau and Kaczynski, the figure of Martin Heidegger and his hut in the Black Forest of Germany emerged. It was an opening into the cabin life of Europeans, which is entirely different from the American experience. I partly grew up in a cabin in the mountains of Czech Republic and all of a sudden here was a method by which to understand that experience. I began to read studies done on what’s called the ‘cottaging’ culture in Czech Republic and what little there is known about the tiny house movement in the U.S. This is where some of the cabin dwellers first appear, but mainly as a result of their relationship to one another, either directly or indirectly through similarities in outlook or politics.

Freedom Club Cabinet of Ted and Henry, 2016. Photo credit: Tony Mastres


OPP: What strikes me about all the cabin dwellers you’ve chosen is that they are all men, except Leni Riefenstahl—but in this case, the exception might prove the rule. I don’t want to imply that the qualities of nationalism, individualism, madness and desire for dominance are only present in men. But I do see them as conditioned by Patriarchy and cultivated by looking at History through a patriarchal lens. What are your thoughts on how Patriarchy affected these Cabin Dwellers?


TP: I think that historically, our culture has focused mostly on the men that managed to be seduced by escape and solitude and then occasionally turned their otherwise non-participatory, non-social behavior into anti-social behavior. Ted Kaczynski is a case in point. The most obvious example here is Henry Thoreau, a philosopher, metaphysician, radical, curmudgeon and anti-social in one person. Our conditioning as a society comes at us from many directions, the strongest of which seems to be media. When the story broke on Kaczynski, it was hard to make out what was actually true about the person who was being portrayed. Thoreau was shunned during his lifetime, and nobody read Walden until well after his death. Why or how Thoreau’s work was appropriated as symbolic Americana is anybody’s guess. Rebecca Solnit identifies several counter-intuitive issues at play in the figure of Thoreau in her short essay The Thoreau Problem. Thoreau writes of country life, the cabin and solitude, but nothing about the fact that he frequently went to town to purchase items he needed or that his aunt did his laundry. I believe that the Patriarchal lens you mention is used to clean up the image of a man from a vaguely ambiguous idealist to one of a resolved activist for strong values. This lens narrows and simplifies what would otherwise be a much more interesting portrait, and this is the case of all of the individuals in this series.

I’ve opted for inclusion of a couple women, Leni Riefenstahl, who more or less went into hiding after the second World War and Judi Bari, a fairly notorious anti-logging activist involved with Earth First!  A third woman was going to be Hannah Arendt, whose work on culture and totalitarianism is exceptional, but her main and only tie to cabins was through Martin Heidegger.

I believe that culture, and Western culture in particular, conditions men to be escapist. This is where we get the idea of the man cave, a place within one’s home to which a man can momentarily escape from the pressures of the outside, including the family. Women are conditioned differently, I suppose to be more oriented toward social groups. This is why it is difficult to find women among the above mentioned Cabin Dwellers. That is not to say that women do not go to cabins, they just do not tend to go on their own, or at the very least they do not tend to plan various acts of domestic terrorism from a place of solitude.

I also have to point out that the cabin as escapist refuge seems to be more an American phenomenon.  Again, this is not an absolute, but in Czech culture, cabins and cottages were used primarily as second homes for entire families (similar to Scandinavia), not just for the sole purpose of an escape for the male head of the family. There are of course exceptions. In the U.S. however there seems to be a line of a kind of Eden associated with the cabin stretching back to early American history with the Homesteading Act, Thoreau and Emerson at the beginning and Edward Abbey and Ted Kaczynski at the end. Each instance is a type of exercise in existential freedom and self-exile. The flip side to the Kaczynski scenario could perhaps be the case of the Lykov family in Russia. They escaped persecution for their religious beliefs by hiding in the far eastern portion of Syberia, living virtually isolated for more than four decades until Soviet scientists rediscovered them when they flew overhead in a helicopter sometime in the 1970s.  Agafia, the last remaining Lykov, is still living in the same hut, living off the land, and practicing religion as her ancestors have always done.

Bringers of the New Dawn, 2017. Oil on burned wood panel with charcoal and ashes. 50 x 33

OPP: You’ve described American history and culture as “a history of space and stuff (objects, property, etc) which contains its absolute inverse, the unspoken history of lack and loss (spirituality, individual rights, etc). This opposition is itself driven by the strictly American concept of power, and the myth of growth at the expense of everything else.” This statement resonates with me so strongly right now in the third month of the Trump Administration. Has this current political moment spawned any new directions in your work?

TP: I have to say yes. While I wasn’t a close follower of the presidential campaign because deep inside I knew that Bernie did not stand a chance of winning, I was nonetheless keenly aware of the situation. Trump represented everything that is currently wrong with Western culture: vulgarity, baseness, an absorbing self-interest bordering on pathology and above all an insatiable drive toward power that means nothing beyond itself. The Ego’s desire to announce itself endlessly plays itself out in the figure of Trump first as a real estate mogul, then as a celebrity and finally as president of the United States. But this desire for endless adoration and validation creates an abyss in its wake. What this abyss is, is currently unclear.  I tend to personalize a lot of my work so that the abysses that I paint now are directly related to personal loss. It is then a bit easier to point outward, toward our culture and say, this is our collective loss that we try to cover over with a seemingly endless supply of stuff and entertainment so that we may not deal with our own responsibility and grief. As a result, my work has become much darker and brooding. I’ve eliminated all color and left only black and white. The paintings I make now are sooty black from the ash and charcoal I use to smear over the burned surface. Sometimes I think they should be uglier, but the small amount of optimism I still have keeps the images rather beautiful to look at. I make no reference to cabins, except for the fact that I paint on wood and leave some of it exposed. I think that this move leaves the cabin symbolically in place. The latest turn back toward painting is a direction I started to call the American Gothic, after the famous painting by Grant Wood.  Wood’s painting is an enigmatic piece. The only reason that it’s called American Gothic is because of the Neo-Gothic window at the top of the house. Everything else about the painting, including the architecture of the house and style of clothing, is rural American. The painting is for that reason not about the couple in the foreground, but entirely about the house in the back. I find this kind of ambiguity fascinating because it seems to me to be the opposite of today’s climate in which everything has to be spelled out.

To see more of Tom's work, please visit tompazderka.com.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include
shows at Siena Heights University (2013), Heaven Gallery (2014) and the Annex Gallery at Lillstreet Art Center (2014). She created site-responsive installations for Form Unbound (2015) at Dominican University and SENTIENCE (2016) at The Ukrainian Institute of Modern Art. Resist the Urge to Press Forward, a two-person show with Brent Fogt, is on view at Riverside Art Center (Riverside, Illinois) until April 15th, when there will be a closing reception and artist talk. Stacia just completed Witness, an evolving, durational installation at The Stolbun Collection (Chicago), which could only be viewed via a live broadcast through a Nestcam. Now that the installation is complete, you can watch it via time lapse.

OtherPeoplesPixels Interviews Garry Noland

The One Thing, 2016. polystyrene, corrugate with decollage. 21.250" x 19.250" x 3." Photo credit: E.G. Schempf.

Since beginning his career in 1978, GARRY NOLAND has explored so many materials: National Geographic magazines, corrugated cardboard, bubble wrap, wood, pvc pipes, marbles, duct tape, foam, just to name a handful. His studio practice is primarily driven by process and material. In sculptures and textile-like surfaces, he emphasizes pattern, surface and texture as the byproduct of actions like cutting, marking, taping and gluing. Garry earned his BA in Art History at the University of Missouri in Kansas City, but he’s always been a maker.  His long exhibition record began in 1980, with notable recent exhibitions at Haw Contemporary (2015), the Kemper Museum of Contemporary Art (2014), Nerman Museum of Contemporary Art (2014) and Bemis Center for Contemporary Arts (2013). On April 16, 2017, his solo show Unorganized Territory will open at Tiger Strikes Asteroid in Chicago, and, in the Fall of 2017, he will open a two-person show with Leigh Suggs at Artspace in Raleigh, North Carolina and a two-person show at Los Angeles Valley College Art Gallery in Van Nuys, California. Garry lives and works in Los Angeles, California.

OtherPeoplesPixels: Is there an underlying thread that connects the materials you choose?

Garry Noland: One of the answers regarding materials relates to the non-human part of nature. We are part of the world around us, yet in a separate, contemplative position. Nature has many materials: gases, minerals, animals, plants and the breakdowns into smaller parts (water vapor, sand, insects and pine needles, for example). Nature's processes—evaporation/condensation, sedimentation, reproduction and seeding—are an incessantly-recycling pattern of life. They inform the "studio practice" that is Nature. Jackson Pollack's statement "I am Nature" gets at the artist's natural role in working with whatever material is at their hand. Nature teaches us to apply our energetic, creative impulse to solve problems that a set of materials poses to us. A new material simply presents new problems or challenges. A familiar material will present new challenges based on skills we've acquired in our subsequent actions. The underlying thread is what can I learn? and how gracefully can I solve the problem?

Close-Up USA, No. 7, 2016. Polystyrene, aluminum paint, sand, concrete mix. 22" x 41" x 8." Photo credit: E.G. Schempf.

OPP: You don’t seem to be drawn to Nature’s materials, but to human-made things: “found and reclaimed materials from alleys, side streets and urban dumps.”  What draws you to materials generally? Any new finds that you are excited about in your studio right now?

GN: Right now I am using corrugate, polystyrene, paper, wood and some mild adhesives. I am using simple verbs: Cut, tear, place, adjust, glue. Nearly all of the materials are found, free or very inexpensive. Part of the attraction is that these materials have been through another use. This other use, not to mention the process in which they were originally created imparts spirit to the material. . . it is the farthest thing from inert. The found marks in dock foam or the folds, scraps and abrasions add a layer of experience to cardboard. It is part of my job to augment it by leaving it alone or adding to it. I know that new materials will come along or that I will find new use for something I already thought I knew something about.

Ticket, 2012. Tape, Floor Debris on tape. 103" x 98." Photo credit: E.G. Schempf.

OPP: In your statement, you say “Sometimes I am the boss of the material but just as often the material, by virtue of a chance arrangement, for example, will tell me what needs to be done.” Could you say more about making in this way? What’s the process feel like for you? Will you tell us a story about a piece in which the material led you more than you led it?

GN: One might infer that I have a collaborative relationship with the material. Material is inseparable from the "artist". It is possible to see potential in every single thing. Metaphorically then, as well, there is potential in every single person. In general this brings me great joy. I am solving problems I could not have foreseen minutes or years before. Simultaneously new work explains often what was going on in an older piece....a kind of studio deja vu. I keep a lot of material in the studio precisely because I know that chance arrangements or views askance will reveal combinations I could not have rationally thought of. An example is the piece tilted Failed Axle. There was a spool of bubble wrap in the studio to use a packing for an outgoing work. Several feet beyond the spool lay a curved piece of orange PVC pipe. Out of the corner of my eye, it looked like that the pipe was coming out of the spool, like an axle. The piece made itself essentially. I am a grateful intermediary.

Pumpjack (Sergeant), 2015. polystyrene, tape, pvc pipe, marbles. 63" x 58" x 7." Photo credit: E.G. Schempf.

OPP: Your application of marks—as cuts, tape, paint or marbles—to the surface a variety of substrates, functions differently across your body of work. I’m thinking about the difference between works like Pumpjack (Sergeant) (2015), which have complete surface coverage and the wall-hung sculptures from the Handheld series (2014). When is it about hiding the underlying surface and when is it about highlighting it?

GN: Pumpjack (Sergeant) is a good piece but I know that, like every other piece, it is on the way to something else. Part of the impulse behind the complete coverage was to produce a design to supplement the object. . . to cover an object with images of objects. I love pattern and surface design. One of our jobs as artists is to find out "what goes with what.” Relationships between materials may be abrasive, copacetic or somewhere in between. In Pumpjack the tape presents a way for the eye to move around the object as does the application of marbles on the PVC armature. How do the marbles act with the tape pattern? How does the tape pattern work with the slabby foam block? How does the eye move around the whole thing? How does the slab act with the wall and floor. How does the painting/sculpture work with the viewer.

I hope, in the end, we ask how we relate to each other. The Handheld series (which were pieces cut off from the corners of Failed Monuments) used the gold tape (implying luxury) next to the "low-brow" foam and found marks. The exchange between tape and foam, gold and found marks was more direct and I think more honest.

Handheld 03, 2014. Foam, tape. 10" x 10" x 5." Photo credit: E.G. Schempf.

OPP: I think of your taped wall-hung works more as textiles than paintings. They have a textile logic to them, in the sense that the image appears to be part of the structure, as opposed to applied to the surface of another substrate. Thoughts?

GN:
I like and appreciate that reading! The image (if we agree to call "it" that) not only is part of the structure, but is/or represents the structure in full. That is, they are one in the same. The question becomes how can we merge image/object; form/content; female/male; figure/ground, among others, for example. This was written about by Lucy Lippard in OVERLAY and was at least a sub-topic in Cubism.

OPP: What role does balance—compositionally, physically and metaphorically—play in your work?

GN: The best question. Balance is a fluid, contextual situation. Balance is a how as much as it is a what. It's an easy tendency to find balance in a comfort zone. It’s imperative that any artist finds a way out of their comfort zone and into emerging, fighting off laziness and complacency. Balance comes from in-balance. Content comes from form. Form comes from content. Positive space comes from negative space.

To see more of Garry's work, please visit garrynolandart.com.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include shows at Siena Heights University (2013), Heaven Gallery (2014) and the Annex Gallery at Lillstreet Art Center (2014). She created site-responsive installations for Form Unbound (2015) at Dominican University and SENTIENCE (2016) at The Ukrainian Institute of Modern Art. Resist the Urge to Press Forward, a two-person show with Brent Fogt, is on view at Riverside Art Center (Riverside, Illinois) until April 15th, when there will be a closing reception and artist talk. Throughout March 2017, Stacia is working on an evolving, duration installation at The Stolbun Collection (Chicago). You can watch Witness change via live feed.


OtherPeoplesPixels Interviews Bobby English Jr.

I Am Mountain, 2015. Performance Still.

In performance, installation, drawing and welded steel sculpture, BOBBY ENGLISH, JR. explores the immediate and inherited trauma of racism, as well as the capacity for catharsis and forgiveness. His numerous performances include elements that are also part of religious services—symbolic objects and garments; music; language in the form of chanting, singing and the rhetoric of preachers and an audience/congregation. Using his own body, handmade artifacts and repetitive, ritual gestures, Bobby offers viewers a spiritual lens through which to look at the personal experience of social and political injustice. Bobby holds a BFA in Drawing with a concentration in Sculpture from The Maryland Institute College of Art. His solo exhibitions include I AM YOU ARE (2016) at Gallery CA in Baltimore, Presence, Soul, Existence (2016) at the Ward Center for Contemporary Art in Petersburg, Virginia and History, Experience, Revelation (2015) at Terrault Contemporary in Baltimore. He has performed at School 33 (Baltimore, 2016) and the Queens Museum (New York, 2015 and 2016), as well as at numerous performance festivals. Bobby is based in Oakland, California.

OtherPeoplesPixels:  When and why did performance first enter your art practice?

Bobby English Jr: My father was also a Broadway performer and Italian Opera singer, so it had to come out eventually. Not to mention I have performed for my mother hundreds, maybe thousands of times to this day. Performing has always been natural for me, but it entered my art practice as soon as I began creating metal sculpture. It was an instant marriage; not really inspired by anything except my desire to push the idea of sculpture and installation into theatre and film. I’m striving for the truth and emotion that can’t simply come from object; the kind of connection that comes from human to human energetic dialogue.

Entropy II, 2015. Fabricated Steel. Variable Dimensions

OPP: Do you conceive of the welded steel works as sculptures first that are then activated by performance? Or are they props created specifically for use in the performances? Does the distinction matter?

BEJ: The distinction doesn’t matter at all, actually. Sometimes I am simply intrigued by a geometric shape or symbol; sometimes even an idea that I then transcribe into shape. Often times I create the sculptures and simply live with them in my everyday space until their meaning becomes clear. Other times I add the sculptures to my performances without knowing what they mean at all; but then their relationships to the many other sculptures I’ve created within the space informs the piece in question. It’s a very organic process, almost like a constant improv dialogue between myself and my creations; sometimes risky in some aspects.

The Eye and I, 2016. Performance still.

OPP: Please tell us about how you employ costume and ritual in your performance series Blossoming Black Power, which includes individual works titled Message I and Message II, Madness, , Property, and Fear and Control (Brothers! Sisters! Where are you?).

BEJ: Costume allows me to step fully into different “beings,” roles or characters, and the costumes themselves sometimes represent time. For example, in Message I, a performance centered in ritual and history; I felt more like a shaman while in that costume. Then in Becoming, the costumes are both representations of time, feeling, passage and signal my stepping into different archetypes; the hero, the stranger, the villain, the leader, the meek, the wise one, etc. So much of my performance is acting, and the costumes certainly allow me to step deeper into feeling a role. My nudity allows me to both feel more meek and more powerful. My staff makes me feel more wise; the spears and shields make me feel more aggressive, like a warrior. I draw whichever energy I need from the costumes and props.

OPP: And sometimes those change over the course of a single performance...

BEJ: I just recently became comfortable with more than one costume change in my performances. In doing so, I realized how much deeper narratives become when I both step into a character psychologically AND physically. In Becoming, I knew that each cage represented a different point in time in my life, and in planning the performance I knew that I would enter and/or use certain sculptures to enable myself to dive deeper into emotion and break more psychological and physical barriers.


Becoming, 2016. Performance, Installation.

OPP: You mentioned Becoming, which is simultaneously performance, installation and healing ritual. Your relationship to the “cage” changes over the course of the performance. How does that particular prop/costume speak to catharsis?

BEJ: I’m happy you picked up on all three of those! The healing aspect of my art is very important to me right now. One can almost see the trauma healing through the sequence of performances. As I’ve stepped into new healing on my journey, I want others to come along as well, welcoming them into my world as I always have.

The cage has been a piece I’ve been growing with since the very first performance with it a year and a half ago. In Becoming, the cage begins as a safe place; a womb; a place of birth, rest, comfort, the mother in its highest form. Mid-way through the performance, the cage becomes the enemy, representing a body, the oppressor. I both harm and then come to love the “body.” At the end of the performance I re-enter the cage; as it becomes my place of death, eternal rest, transformation, and total healing after a life journey that is performed throughout Becoming.

Blossoming Black Power: Message I (Video), September 05, 2015. 2 Hour Performance.

OPP: I have to ask about the little girl in the red dress, who followed you for a while during your outdoor performance Blossoming Black Power: Message I, which had a background audio track composed of numerous speeches from Civil Rights activists through the years. She was both just herself, a human audience member of live performance, experiencing it in an idiosyncratic way. But in watching her follow you, I thought about the uncontrollable parts of live performance, the introduction of joy and levity into a narrative of struggle and how one generation communicates with the next about the racist history of America. Did you know she was following you and did it change your performance in the moment? What do you think of how she reacted to and interacted with your performance?

BEJ: I did know that she was following, and I didn’t let it change anything about my performance in that. I often do react to the happenings around me while performing; comments from the audience, a sculpture being knocked over, my invading the space of the audience and vice-versa, etc etc. I enjoy these moments of complete improvisation because I feel they are the most real. Honestly, I haven’t really felt any way about it until this moment. Right now I feel a great sense of disappointment that she was oblivious to the weight of what was happening around her. On the other hand, part of me wonders that maybe ignorance truly is bliss and the way forward.

Contemplation #39, 2016

OPP: What does it mean to conflate spiritual or religious practice with performance art? Can artists be spiritual leaders?

BEJ: For me, conflating spiritual and/or religious practice with performance art is simply creating my own personal mythology that steps away from the patriarchal interpretation of spiritual texts that has and is still occurring worldwide. It’s simply another way of me reclaiming myself from internal and external colonization. It’s also a way to show worldwide similarities in myth and culture. My hope is that audience members make connections between their ancestry and the ancestry of others around them. Ultimately creating solidarity, respect, and love. I believe anyone has the capacity to become a spiritual leader. However, artists certainly have an edge on interpreting and being drawn to symbols and turning them into forms that can be more easily understood.

To see more of Bobby's work, please visit subverse-vision.com.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include shows at Siena Heights University (2013), Heaven Gallery (2014) and the Annex Gallery at Lillstreet Art Center (2014). She created site-responsive installations for Form Unbound (2015) at Dominican University and SENTIENCE (2016) at The Ukrainian Institute of Modern Art. Stacia is currently preparing for a two-person show titled Resist the Urge to Press Forward with Brent Fogt at Riverside Art Center (Riverside, Illinois) and Sacred Secular, a solo show at Indianapolis Arts Center in Indiana.

OtherPeoplesPixels Interviews Matthew Hilshorst

Pretty Average Blowout, 2015. Acrylic paint on canvas. 18" x 25" x 4."

MATTHEW HILSHORST's "sincerely pessimistic" work includes painting, sculpture and a plethora of hobby craft techniques—latch-hook rugs, bottle cap murals, and electrical wire "paintings"—that sit right on the boundary between painting and sculpture. He conflates the grid of gingham tablecloths and latch-hook rug canvases with the grid of Modernist Abstract painting. His sculptural shrouds, towels and cakes made entirely of paint explore themes of gravity, decay and longevity. Matt earned his BFA in Painting from the University of Minnesota, Minneapolis/St. Paul. He went on to earn both a Post Baccalaureate Certificate and an MFA in Painting from The School of the Art Institute of Chicago. His work has been including in exhibitions at Sidecar Gallery (Hammond, Indiana, 2016), Indianapolis Museum of Contemporary Art (2015) and Peregrine Program (Chicago, 2013). Matt lives and works in Chicago.

OtherPeoplesPixels: What role does mimicry play in your work?

Matthew Hilshorst: I don't know if mimicry would be the right word. I am definitely trying to copy something or copy a technique in the way I make a thing though. It is more a form of flattery or reverence for the object and the way in which it is made. Real admiration led me to carve two egg beaters out of wood and then spray painted them chrome. I made them as realistic as possible so that they really represent nothing more than egg beaters. I love banal objects that someone painstakingly designed. I had Egg Beaters up on display at an office building downtown for almost a year. When I finally removed them people told me they had been trying to wrap their heads around why I simply put egg beaters up on a shelf. When I told them they were super delicate wood carvings, they were shocked. It immediately and completely changed their view of what they had been trying to understand.

Egg Beaters, 2003. Carved wood and spray paint. 7" x 1.5" x 1.5."

OPP: Are these works ironic or sincere? Is that question even relevant anymore in the way it was at the time they were made?

MH: It is still a relevant question. Those past works are completely sincere, although it may be read as ironic when the sarcasm or pessimism represented is misunderstood. I spend months and sometimes years creating individual pieces, so putting all that time and effort into creating something, it can't help but be sincere. I love making work that is task-oriented. Making a work that's too simplistic can feel unrewarding, while making a work without a preconceived notion leaves me overwhelmed and unable to begin. I try to give myself a new challenge with every piece, but I always know there is an end point before I start. I recently completed an 8'11" long stained and worn red carpet made of latch-hooked paint. It took me nearly two years to complete.  8'11" is an odd length, but it is as long as the tallest man to have lived was tall. The other measurements of the carpet are in relation to my own body. How it hangs partially on a wall and partially on the floor is also important. I consider every aspect of a work before I make it; little to nothing is arbitrary. But that doesn't always mean I get exactly what I intended. There are always challenges, set backs, and aspects I could have never anticipated.

Much of my work will have a craft look to it because the methods I use to create it are a main component of it. In other words, the process I use to make something is definitely part of the content. The carpets, rugs, towels, and welcome mats are my way of painting a thing where each latch-hooked piece is also a brush stroke, and each brush stroke represents a thread. I do paint very realistically with oil paint too, but I rarely get excited about doing it. I prefer to not represent something in two dimensions. The physical object is so much more satisfying than a representation of it. As I say that though, I'm working on a new group of oil paintings. Ha. 

The Red Carpet, 2016. acrylic paint and flocking fibers. 8'11."

OPP: What’s the new work about?

MH: The oil paintings? Bingo. Seriously. The new acrylic work is more about hostile hospitality. Lots of different takes on welcome mats and entry rugs. In the same way that throw-away gingham tablecloths physically display "Americana," so do welcome mats.  Thinking about the United States being so unwelcoming to refugees and immigrants has really permeated my new work, it would seem.

Worn Out Hand Towel, 2014. Acrylic paint on towel bar. 16" x 20" as displayed.

OPP: Captured Unicorn (2013) and Snake in the Grass (2013) are latch hook rugs in the conventional sense of the word. They are cut yarn attached to a gridded canvas, creating a shaggy surface. What’s different about Welcome Mat (2014) and Worn Out Hand Towel (2014)?

MH: I originally created Captured Unicorn for a medieval themed show at Bureau in New York and Snake in the Grass was made for a show here in Chicago at Peregrine Program. Both rugs were a new direction for me that ultimately greatly influenced most of my future work and methods of production. My work has been described to me as "basement art,” and I think that gets back to sincerity and irony so I decided to go full-on basement craft for my first latch hooked rugs. Both shows had a dedicated theme, so I was able to get away from traditional painting or sculpture and have some fun with fibers for those two shows.

I switched to latch hooking paint because I wanted to work with a larger color palette. I was going to start hand-dyeing and spinning my own yarn, but that started to seem like more of a drag as far as tasks go and made something simple like a latch hook rug way too complicated. Figuring out what ratio of paint to medium I needed, making endless tests, and learning that acrylic paint does not like getting colder than 50 degrees Fahrenheit presented challenges, but I knew I could easily manipulate color using paint which was my ultimate concern. I like making objects out of 100% paint because of its plastic perfection. It's also a great way to represent a functional object that only functions as art. Using only paint makes me contemplate gravity, time, and longevity, which have been underlying themes in all of my work. I make my own grid out of paint that I latch-hook into, removing a canvas or a separate support system for my paintings. Many of my paintings have to be viewed from above and can be displayed in many different, irreverent ways; they don't just hang on a wall.

Red Gradation, 2011. Acrylic paint on vinyl tablecloth on stretched canvas. 40" diameter.

OPP: What does the grid mean to you in works like Sagging Tablecloth (2010), Red Gradation and Green Gradation (2011) and Access (2013)? How do the shrouds and Thrown Paint, all from 2014, and Smear (2015) add to this conversation?

MH: I was shopping at an Ace Hardware store that was going out of business (probably late 2003) when I first started at the School of the Art Institute of Chicago. There was a bin full of gingham patterned vinyl tablecloths, and I bought the whole pile of them. I hung them up in my studio and was mesmerized by the colors and the pattern. I sat staring and contemplating them off and on for a solid semester. They seemed to incorporate all the ideas that were in my head. They were mathematical and perfectly measured. Time and space were involved in their flatness and their infinite pattern. And they contained patterns within patterns. The tablecloths were bright and in basic colors, equally straddling ideas associated with Op Art, Pop Art, and Minimalism. The gingham pattern also has embedded cultural associations like American idealism, gatherings, mass production, eating, our throw-away culture, and classic picnics.

Originally, I painted pointillist landscapes on them by only using the squares in between the red checks and white checks. I wanted to create imagery that was ghostly and barely visible by hiding it within the pattern of the tablecloth, but in no way disrupting the grid. Those works aren't up on my website because I did the ghostly thing too well—they don't photograph well, or really at all, ha. I then started to create more pattern-based work like the two circular gradations, because it was more visually impactful than the landscapes. The grid continues to play a major role in all my other work including the bottle cap murals, the gridded structure of a latch-hook work, the layers to my graph paper cut outs, smear, the shrouds. I wish I could wrap my head around the fascination with grids, but it seems like some sort of micro/macro truth in organization that verges on spiritual. Basically, it seems to hold some sort very deep secret that I can't understand, so I’m constantly coming back to it and exploring it.

Checkered Drawing 1, 2008. Color pencil on paper. 18" x 24."

OPP: Talk to us about cake and about your cake sculptures and paintings.

MH: The cake paintings bring me back to craft and the method of making things. They came about while I was making my first all paint works. I use a piping bag to create my paint latch hook rugs and towels as well as Caught, Smear, and the Shrouds. I decided that since I was using a technique used for decorating cakes, a cake with a phrase or appropriate decoration could be powerful as a painting.

The cakes have messages about time, aging, gender, and gender roles in their construction. I grew up always being encouraged to be creative, but I was discouraged from being in the kitchen. I would have much preferred to watch and help my mom cook, but my place was in my dad’s wood shop. I made Con to bring up questions of gender roles, gender assignment and gender restrictions. Much like the tablecloth paintings straddle different art movements, I also wanted Con to be a yin and yang of Pop Art and Abstract Expressionism. The Pieces of cake that seem to have been cut from Con are all in some way ruined. Maybe someone has run their finger through the frosting, a fly has landed on it, or a cigarette has been put out in it. Gender is brought up again in Pretty Average Blowout where 80 flaccid candles have been extinguished. This cake refers to the 80 years an average adult male in the United States can look forward to living. Once time and gravity take their toll, your celebrations are over.

I'm generally an optimistic person but my work has become sentimental and sometimes literally drips sarcasm. I guess it is sincerely pessimistic! That seems to be even more prevalent in recent work, especially since the election.

Con, 2015. Acrylic paint on canvas mounted on cardboard. 20" x 25" x 5."

OPP: What’s happening in your studio right now? How are current political events affecting your practice?

MH: These current and pressing concerns have affected my newest work for sure. Overall, it’s becoming darker and almost nasty. . .  but in a good way. These last few months, it has been really hard to concentrate and get to work in my studio. For at least a month after the election, every time I set foot in there, I struggled with the question, why is this important? Then I went to D.C. to protest the Trump inauguration and to walk with my sister and many friends in the Women's March. It sounds cheesy, but it was such a powerful and positive experience that when I came back to Chicago, I felt I needed to try to do something more.

It's only been a week since I've returned, but I contacted two other artist friends who had also been in D.C. and asked if they were in a resistance group. If they were, I wanted to join, and if they weren't, I wanted us to start one. There are now five of us dedicated to inviting people to create a group that will encourage and promote creativity, accountability, information sharing, and a way to make more of a visual impact around the city and at protests. As much as we kind of cringed at the look of the pussy hats, we all loved that people came together and each created a handmade pink hat which was worn as a unified front. We hope to invite many and become a group that channels the creativity of the Chicago artist community for good against evil.

To see more of Matthew's work, please visit matthewhilshorst.com.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include shows at Siena Heights University (2013), Heaven Gallery (2014) and the Annex Gallery at Lillstreet Art Center (2014). She created site-responsive installations for Form Unbound (2015) at Dominican University and SENTIENCE (2016) at The Ukrainian Institute of Modern Art. Stacia is currently preparing for a two-person show titled Resist the Urge to Press Forward with Brent Fogt at Riverside Art Center (Riverside, Illinois) and Sacred Secular, a solo show at Indianapolis Arts Center in Indiana.

OtherPeoplesPixels Interviews Cara Lynch

Inheritance: In Memory of American Glass, 2016, Ditmas Avenue stop, F subway line, Brooklyn

Inspired by craft objects and folk art, CARA LYNCH is staunchly opposed to aesthetic elitism. She embraces surface embellishment and pattern in sculpture, print and public works. She taps into the devotional power of heavily-encrusted talismans, while celebrating the visual pleasure of rhinestones, feathers, beads and glitter. In 2012, Cara earned her BFA in Studio Art with a Minor Art History at Adelphi University (Garden City, New York). Since then, she has studied Printmaking at Columbia University, Papermaking at the Women's Studio Workshop in Rosendale, New York and Advanced Sculpture at Hunter College. Cara recently closed her solo show Love Tokens and Talismans, supported by Queens Arts Council Grant, at Local Project (Long Island City, Queens). In spring 2016, she installed her first permanent, public work for the NYC Metropolitan Transit Authority at Ditmas Avenue stop of F subway line in Brooklyn. Cara lives in New York, New York.

OtherPeoplesPixels: Tell us about your research into the “sailor’s valentines, mourning jewelry, memoryware, kitschy trinkets, and historical amulets or talismans” that informed your recent body of work called Love Tokens and Talismans.

Cara Lynch: I have an interest in those things that are not traditionally included in the fine art world: craft objects and processes and folk art. I am interested in why we make things and the purposes and power of these objects. I see the embrace of these traditional crafts as a political statement when included in a fine art context or conceptualized in this way.
 
While my research for this particular body of work initially began viewing images online, I also spent time at the New York Public Library looking through books of reliquaries and walking through the Met looking at various ceremonial and talismanic objects. I spent time at the Morbid Anatomy Museum in Brooklyn, pouring over their incredible collection of books on mourning jewelry and love tokens. Many of the forms I created are directly influenced by these objects, but my main interest is in the traditions and functions of these objects: to memorialize experiences, express devotion or provide protection or good luck.

You're Tacky & I Hate You, 2016. Cast hydrocal, rhinestones, feathers, paint, wood, hardware. 12.5 x 15 x 3 inches

OPP: How do these influence manifest in your sculptures? What are you loving, mourning, remembering or warding off in this work?

CL: I grew up very Catholic, and I am very interested in how objects become symbolic or get their power. For Catholics, the Eucharist, rosaries and other sacred objects are given their power by the beliefs of the faithful. In some other religions, this is not the case; the power becomes inherent in the object itself. As artists, we are granted a certain power through our making of objects. In many ways, making becomes our faith.

The sculptures are very much about my own experience, mourning the passage of time and struggling with the reality that we can’t always attain our desires, whether for physical objects or for abstract experiences, like equality or affirmation or holding on to the present. The pieces combine casts replicating a number of objects I’ve saved from my childhood or collected from trim stores along my walk to work through the garment district in New York. I am memorializing my own experience through these pieces, as well as empowering the “non-elite” in some way.

There is tension expressed in these objects: between high and low, art and craft, class and taste, sentiment and spectacle. By embracing the decorative and the domestic—newer pieces sometimes include casts from copper cake pans—I hope to grant power to myself and to all women. By embracing “low,” craft materials, and elevating them in some way, I am making a political statement for the working class and challenging “high art” and academic aversions to the decorative. By creating beautiful objects, I make my fantasies attainable in some sense.

Fetter Better, 2016. Detail. Cast hydrocal, found ornament, chain, glitter, paint, iridescent pigment, wood, hardware. 10 x 20 x 5 inches

OPP: Your talismans are cast hydrocal, embellished with automotive paint, spray paint, glitter, faux pearls, rhinestones, chains, and tassels. It’s visually hard to separate the solid, cast object from it’s surface embellishment. Can you talk about these two distinct parts of the process: casting a solid substrate versus embellishing it?

CL: I am very interested in embellishment and the decorative. I think this stems from my interest in both thinking about desire and devotional objects. The solid cast objects are kind of funny, because they really are embellishments themselves, made more concrete and solid through a transformation of material. Embellishing the transformed embellishment seemed to be really aggressively decorative or feminine—a little like overkill and kind of funny to me.

Casts are also reminiscent of memories. They are a replication, an attempt to reproduce. The embellishment allows me to put this sentiment in tension with other interests. I am able to temper the feminine quality with a little bit of masculinity, for example, through the application of automotive paint.

Sex and the City, 2014. Archival handmade paper (pulp painting). 20 x 30 inches

OPP: Your pulp paintings appear to be speaking the same language as painting, drawing or print, but these designs are actually part of the substrate, not added to the substrate. Can you briefly explain the process for those not in the know about paper-making techniques?

CL: Paper-making is a really amazing process. Plant based fibers are beaten into a wet pulp, then suspended in water and caught on a screen to form a sheet. Pulp can also be pigmented and “painted” with. Essentially, you are creating an image with a very physical material itself in various colors, rather than with paint, ink or pencil. It has a temperament of its own.

To create the colors and patterns in this series, I pigmented the actual pulp in separate batches. The various hues of pulp were stenciled and layered onto wet sheets of freshly pulled paper, building up in some areas more than others. After working on a wet piece for some time, It would be pressed, combining layers of material into one flat sheet. In this way, the patterns are part of the actual paper, not applied to the surface.

Pennants for the Working Class, 2016. Screenprint on felt flags, brass grommets, craft materials. Variable, each measuring 10 x 16 inches

OPP: In Pennants for the Working Class (2016), you’ve transplanted the “patterns derived from American household glass objects, including depression glass, carnival glass, and early American pressed glass,” from utilitarian, three-dimensional objects onto the flat surface of the flag, which has a more symbolic function. Can you talk about the functions of pattern in general and how you use it in your work?

CL: Pattern can draw attention to an object, create a tensions between surface and object, or refer to something beyond itself. In my work, pattern often symbolizes something beyond my initial interest in surface and decoration. In many works, I am referring to histories behind the patterns. In this case specifically, I see the patterns from these glass objects as symbols of the American dream. These patterns were found on glass objects that were highly affordable, widely available and also really beautiful. This is in contrast to their predecessor, cut crystal, which was only available to the wealthy. For this piece in general, I was really thinking of the pennant flag as a symbol of prestige and pride, borrowed from the vernacular of yacht clubs and ivy-league universities.

Pretty Bomb, 2016. Lithograph. 22 x 15 inches

OPP: Earlier, you mentioned “academic aversions to the decorative.” Why do you think this aversion exists? Have you noticed a sea change in the last 5 years?

CL: I think this academic aversion to decoration and beauty is tied to a classist and sexist system. Higher education in the arts was sought partially to professionalize art making. The way artists did this was to become very "serious" about their work, substantiating it with theory and criticism. View points other than the dominant, historically-male—rooted in theory, science, knowledge—were left out of the picture. As Duchamp said, "artistic delectation is the danger to be avoided." This kind of thinking was perpetuated through the discourse, banishing beauty (and consequently, a slew of other things) from the presiding conversation. To some extent, beauty itself is a social construct, defined by social class, taste, gender, and a number of other factors. But this is all really interesting! I feel like we should be embracing it, instead of shutting it out. 

I have noticed a change in the last few years. The Pattern and Decoration Movement artists really began this years ago. I think a number of artists are really embracing and playing with decoration and beauty today. I immediately think of people like Polly Apfelbaum, Jim Hodges, Grayson Perry, and younger artists like Jen Stark and Evie Falci. The embrace of contemporary art by the mainstream I think, in part, has encouraged this. 

However, I think some very highbrow academic circles continue to resist decoration and beauty. This may be because they have the most invested in the dominant discourse. . . Beauty isn't serious enough for them.

To see more of Cara's work, please visit www.caralynchart.com.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include I Still Haven’t Found What I’m Looking For (2013) at Klemm Gallery, Siena Heights University (Adrian, Michigan), Everything You Need is Already Here (2014) at Heaven Gallery (Chicago) and When Things Fall Apart, in the Annex Gallery at Lillstreet Art Center (Chicago). Stacia created site-responsive installations for two-person show Form Unbound (2015) at Dominican University's O’Connor Art Gallery (River Forest, IL) and SENTIENCE (2016) at The Ukrainian Institute of Modern Art. Her work was recently included in SHOWROOM, curated by Edra Soto, at the Chicago Artists’ Coalition. Stacia is currently preparing for a two-person show titled Resist the Urge to Press Forward with Brent Fogt at Riverside Art Center (Riverside, Illinois) and Sacred Secular, a solo show at Indianapolis Arts Center in Indiana.