The Interior Beauty Salon

Incantations / Circling the Field

Nicolás Dumit Estévez, Ánima, 2006 / Dusk to Dawn pilgrimage at MacDowell / © 2006 NDER

 

Writing has been central to my practice and to my training as a creative. In most cases, this is how I learn about the work of others, and how I get to ask difficult questions. This too offers me the opportunity to archive ideas, moments and experiences that can be visited by many throughout the years. I keep hearing the words “book, book, book, put these together into a book.” I know it is just a matter of faith. It will happen.

Note: there are many more interviews being reviewed for republication. These will be posted throughout 2025

Alicia Grullón / Glendalys Medina / Antonia Pérez / Coco López / Mauricio Arango / Ayana Evans / Jessica Lagunas / Karina Aguilera Skvirsky / Alanna Lockward / Francisca Benítez / / Jane Clarke / Ricardo Miranda Zúñiga / Quintín Rivera Toro / Maris Bustamante / Javier Hinojosa / Quintin Rivera Toro & Carlos Jesus Martinez Dominguez / Carlos Jesus Marinez Dominguez & Manuel Acevedo / Ricardo Miranda Zúñiga and Jessica Kairé / Jessica Kairé and Papo Colo / Billy X Curmano / Julie Davey / Chip Conley / Jane Clarke / Linda Mary Montano

 

Alicia Grullón / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez: Alicia, I would like to start this conversation by asking you to elaborate on PERCENT FOR GREEN and to tell us how this endeavor relates to the work that you are developing as part of Back in Five Minutes, the residency program at El Museo del Barrio?

Alicia Grullón: My project PERCENT FOR GREEN deals with looking at climate change in the Bronx and how art can serve community. The goal is to pass a bill allotting funds from city-funded construction projects to sustainable green initiatives overseen by small grassroots organizations in Environmental Justice (EJ) communities. Modeled after a Percent for Art, the bill would allot 5% of the budget for eligible City-funded construction projects to be spent on expanding green space and sustainable initiatives in EJ communities in New York City.

PERCENT FOR GREEN has consisted of roundtables, workshops, and my planning with Bronx-based grassroots organizations for the People's Climate March. As a result, these organizations and I have created the Bronx Climate Justice Platform, a proposal of legislations addressing concerns in EJ communities. I launched the project this summer at the Longwood Art Gallery at Hostos Community College, with its legacy of strong activism which led to the college's founding. I proposed the launch to be at Longwood and Hostos due to the college's history. The bill was created through exchanges and contributions from the people who visited the gallery, conversations with Bronx residents, and organizations.

The work I am creating at El Museo is responding to the history of the museum and the current work on display. That this museum exists marks how art history and culture has been recorded. It's other's gigantic intervention. The work of Marisol and the artists in Playing with Fire and the museum are part of my artistic legacy. These are examples of moving the dialogue forward. It might even invite the question: has the conversation moved forward? If I were to change the dates of the work produced they would still be contextually relevant today. Is their strength, especially in the case of Marisol and women in art, still a persistent problem of women being placed on the back burner in the history of art?

NDE: We coincided at the September People’s Climate March in New York City. While your investment in environmental issues is clear, I was wondering how this translates into the artwork you do? For example, how is your involvement with South Bronx organizations like Mothers on the Move and the North West Bronx Community and Clergy Coalition reshaping your art practice?

AG: The nature of my work is to experiment and explore through process and exchange. I see that participating in community allows me to go further into how this is a site where issues of race, class, gender, and activism open up. My ideas come from asking if it's possible for art to transform how community and history are experienced. I want to find out if my position as an artist and the things produced from making art can impact history. These activists, like Wanda Salaman, Nova Strachan, and Taliegh Smith, to name a few, impact history every day through their work with residents, government, schools, etc. As an artist I am part of the community and benefit from the work of the activists. So then, how can I put my skills to use beyond the practice of producing an object or what we consider “art”?

NDE: You are making art and engaging in activism in the context of the South Bronx. What are the most pressing concerns in this borough and how is your work responding to them?

AG: The City has become very stratified. The inequality is desperately un-New York. The Bronx has rebuilt itself but stills struggles with history largely due to the highway infrastructure implemented in the 1950s and redlining, discouraging investment from people of color. The quality of air is bad; public schools need care; real estate development is running rampant displacing people; there is a lack of green space and community gardens; the irony of poor quality fresh food although the Hunts Point Market distributes the freshest produce throughout the City; and massive food pantry lines. There's a church off of Jackson Avenue, Iglesia Evagélica Española del Bronx,  where I will be working with on PERCENT FOR GREEN. This endeavor will be done in collaboration with Mothers on the Move and Radio Diáspora, whose pantry provides over 2 million tons of food per week to South Bronx residents, and that is still not enough. The lines go around the corner twice sometimes. In my work I want to invigorate the activist in us all. The people power that we have in even the smallest action. Supporting the work of the activists and reminding people we are a community is how I am responding.

NDE: I am curious as to how you see your role as an artist and activist in the midst of so much “socially engaged” art that only scratches the surface of a given situation.

AG: Art like politics questions how one establishes one's presence in the world. How people engage together, exchange information, and take action are the starting points for directly re-structuring society. As an artist these ideas bring up many questions especially in regards to how useful art can be. Everything trying to make a true change only scratches the surface. The world needs a complete re-assessment after 600 years of the same economic values (see, take, & sell). But, if we all scratched at the surface hard enough we'd be able to gauge open and uncover a potential that would un-nerve us all and that's our own amazing potential for working at justice, caring, and balance. 

NDE: Can you use words to give us one of the images that your art has generated? I am asking this while thinking of the great potential artists and other visual image-makers can have on activism.

AG: Endurance.

NDE: I would like to return to the subject of the South Bronx, a place I call home, and one that New York City uses as its dumping ground. What are some ways in which artists in the borough can advocate social justice?

 AG: That's a hard question only because you have to want to be involved. Volunteer first. Then, see what needs to be done and how you can help get it done.

NDE: One last question! What is your vision for a green museum and a green art world?

AG: I never thought of that before. Well, an easy answer would be look out the window, see the green spaces around you and protect them. Protect the green spaces far away from you because they all are the same, they serve the same function. These spaces and the encounters they generate can give us an inkling at what a green museum and art world might look like. There is balance, function, and diversity there. A harder answer would be let the people build it.

To visit Alicia Grullón’s website click HERE

This Q&A was first published with El Museo del Barrio as part of Back in Five Minutes

During 2014 -2015, artists of Latin@ or Caribbean descent living in New York City’s five boroughs are offered a studio located within El Museo del Barrio’s exhibition space. Selected participants, one per session, are invited to generate a new body of work in the midst of what is customarily understood by El Museo and its visitors as an area allocated for the installation of finished pieces. Instead, Back in Five Minutes allows for any performative elements informing the artistic process and practice to surface, as well as for the on-going presence of the resident artist in the gallery to become an artwork in and of itself. Participating artists generate  public programs and workshops, thus further extending the scope of “OH.”

Back in Five Minutes is a Component of Office Hours (OH), a project by Nicolás Dumit Estévez in collaboration with El Museo del Barrio’s staff, artists and audiences.

 

Glendalys Medina / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez: I have been following your work since your exhibition at Casita Maria in the Bronx, 2013, and I recall your intricate pieces dealing with graffiti. What is your relationship to this movement?

Glendalys Medina: I use graffiti as a tool mainly in this larger body of work called The Shank. Informed by Pop/Hip-Hop culture, The Shank is a type of self-evolution.

NDE: Can you talk about your choice of materials for the wall pieces at Casita Maria? I am referring to the ones using paint, nails and thread, as well for those artworks in which you transformed everyday items, like a microphone, into objects with a distinctive persona: things with a story to tell.

GM: The materials I choose for an artwork often connect to a personal and global history. I decided to use nails and thread in SK and Seen because I grew up looking at my uncle’s string art. I was fascinated by how he joined these two materials to create a new image of El Morro (a landmark fort in San Juan, Puerto Rico).

In 2011 I decided to pay homage to Seen, a well-known graffiti artist from the Bronx, so I outlined his tag with those materials. It was my way of monumentalizing my experience with graffiti at the time.  

As for Mic, I chose sugar because of its role as a major commodity in forming Puerto Rican identity.  It’s also a metaphor for the history, commodification and global consumption of Hip-Hop culture. Every piece that I make fits into a narrative of sorts, I often see my sculptures as a prop for an action.

NDE: My understanding of graffiti is that of a political and artistic form that thrives in conveying and exchanging messages, images and codes among artists who are part of the movement. The work is also shared with the mostly urban “audiences” who encounter it in the alleys, subway platforms, public bathrooms, bridges, and streets of the city, generally speaking. With the sanctioning of graffiti by commercial art spaces and museums in mind, what in the world has the confining white cube of the gallery or the constraining cubicle of art fair to offer this fugitive art form?

GM: Graffiti can mean many things. When I hear the word ‘graffiti’ images flash in my mind of political posters, NYC in the 80s and ancient Rome. For me, what the white cube offers graffiti artists is permission, exposure, and potentially sales, but it is essentially no longer graffiti. But remember there is a NY graffiti concept called “all-city,” which means being known throughout all five boroughs of New York City and essentially famous. And the white cube provides this type of exposure.

NDE: It is interesting to see how some of the outlawed graffiti artists of the 1980s are now hired to create commissions for businesses, or to produce bodies of work for galleries to peddle to buyers with enough cash in their pockets. I am tempted to say that this once radical expression has been tamed or domesticated, but perhaps this is all about due recognition to those who really deserve it, like legendary TATS CRU in Hunts Point. In your opinion, where is this trend leading graffiti?

GM: The instinctual drive to leave a mark will never leave us. When that mark becomes more than a mark but a full artistic expression that not only represents one, but a people, our humanity then has reached a level that recognition is due.

NDE: The South Bronx has been an important incubator for a great deal of the culture of New York City as a whole, such as graffiti and Hip Hop; two influential currents in your art practice.  How else has the borough informed what you do art-wise? My understanding is that you are a resident of the Boogie Down B.

GM: I grew up in the Bronx within walking distance from the birthplace of Hip-Hop, Sedgwick Avenue. My older siblings and cousins would take me to block parties as a child, my sister went to high school with Salt-N-Pepa, and my older brother is a still friends with Ken Swift. Hip-Hop and graffiti surrounded me, but it was Saturday mornings that I loved. Every Saturday my dad would take out his bongo, congas, clave and maracas and play along with the Fania All Stars, Eddie Palmieri and, my personal favorite, Ray Barretto. I remember how I felt and still feel when I listen to Acid. Those mornings listening to Latin Jazz, summers at Orchard Beach listening to Salsa, going to the pool at Roberto Clemente State Park, getting a cannoli on Arthur Ave. And even the crack epidemic, which kept me inside the house drawing and listening to music, informed my practice. Although I no longer live there, I will always be from the Bronx.

NDE: You talk about transcending symbolic language through some of the conceptual work that you do. Can you explain how you achieve this?

GM: Take the Black Alphabet Series for example. The series is literally drawings of letters. But when I have a studio visit with someone who doesn’t know anything about my work or the name of the series, they don’t see the letters in the drawings at first or fifth glance. Instead they see a landscape, architecture, a cityscape, shapes, molecules, the universe, etc. Once they see the letter, the image is made and their relationship to language takes over. They have identified it and identified themselves in relationship to it. I am interested in the moments before and after that recognition. I’m asking, what is language, image, landscapes, architecture, me, you, the earth? How are these concepts formed and how do we identify them? I realized I can not escape language and image because they are the foundation of the society in which I live, whether I like it or not. But I can pull it them apart, piece them together, and make them mine.

NDE: I am aware that this will likely detour our conversation, but I can’t resist asking about boomboxes. There are iconographic of my generation. They remind me of the 1980s, but also of my long-term collaboration with María Alós. The last time María and I used one of these lovely mammoths was in 2008, during the presentation of The Passerby Museum in Claremont, California.  Do boomboxes still resonate with the younger crowd outside of the arts, or are they more of an artifact, like the cassette they fed on?

 GM: I’m not sure how they view it. At present, you can still go into a Best Buy and ask “Where are your boomboxes?” They still make them. I can say that 90% of the time most people know what a boombox is no matter their age. For me, boomboxes have been a tool to escape into another reality, an iconic image to break down and rebuild an often times beautiful object.

NDE: What are you doing at El Museo as part of the Back in Five Minutes residency program?

GM: I am inviting visitors to participate in #TagTheWall, which allows each participant 5 minutes to tag a large black designated area on a wall at El Museo with a gold marker of their choice. The end product is a group drawing marking a moment in which I am facilitating the “defacement” of a museum wall. Participants are encouraged to take a photo as the only documentation of their experience.

NDE: Are there significant encounters with visitors or with the staff that you would like to narrate? If so, would you consider recounting them in a song? My mention of singing relates to the enclosed box that you built at Casita María, and in which you sang to gallery visitors, one at a time, a song in the dark.

 GM: Songs can take a day or years to write, so maybe this experience will inform one in the future. I will say that while being at El Museo I have spoken more Spanish than I ever have in regards to my artwork.  I found it difficult because I am out of practice, and interesting because I realized that, even though Spanish was my first language, it is not my dominant one.  The feeling of not being able to communicate to my full mental capacity in my native tongue about my art and my perspective as a Puerto Rican American shook me. . . but maybe that’s also a part of being a Puerto Rican American.

 NDE: If you could create a permanent piece at El Museo what shape would this take and what spot would you select for it?

GM: I would like to create a curriculum for workshops that would guide participants in a series of empowerment techniques and which would take place in the theater.

NDE: Can you suggest how we can transcend the use of symbolic language as we conclude this conversation? You can experiment with your answer to this question. It occurs to me that since we are typing this Q and A, the computer’s keyboard can be the limit. Go for it!

GM: 10...9...8...7...6…5...4...3...2...1...0...

This interview is part of Back in Five Minutes, a residency program conceived by Nicolás Dumit Estévez for Office Hours at El Museo del Barrio.

To visit Glendalys Medina’s website click HERE

This Q&A was first published with El Museo del Barrio as part of Back in Five Minutes

During 2014 -2015, artists of Latin@ or Caribbean descent living in New York City’s five boroughs are offered a studio located within El Museo del Barrio’s exhibition space. Selected participants, one per session, are invited to generate a new body of work in the midst of what is customarily understood by El Museo and its visitors as an area allocated for the installation of finished pieces. Instead, Back in Five Minutes allows for any performative elements informing the artistic process and practice to surface, as well as for the on-going presence of the resident artist in the gallery to become an artwork in and of itself. Participating artists generate  public programs and workshops, thus further extending the scope of “OH.”

Back in Five Minutes is a Component of Office Hours (OH), a project by Nicolás Dumit Estévez in collaboration with El Museo del Barrio’s staff, artists and audiences.

 

Antonia Pérez / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez: Thank you, Antonia, for agreeing to discuss your work with me. I am aware of your consistent use of recyclables and found materials in the crochet work that you are generating as part of Back in Five Minutes, the residency at El Museo del Barrio. Can you talk about the role these objects play in your art practice?

Antonia Pérez:  The plastic grocery bags I have been using become a means to express some core ideas within my personal value system-certainly with regard to environmental issues and mega-consumerist packaging and lifestyles, but also using transformation literally and metaphorically as a catalyst for thinking about ideas of beauty, labor, the intrinsic value of objects, and our perceptions of everyday objects. I have been collecting and crocheting used plastic bags for a number of years now. I also collect many other objects that most would consider trash, but that I see as objects to be used in making my art. Partly, the determination to use these objects came from my thinking about how much we, as consumers, waste materials. There is an over-abundance of re-usable trash. In 2004, when my accumulation of plastic bags had become so big that they no longer fit under my sink, I took them out and sorted them into what turned out to be a full spectrum of color. It was a pivotal point for me as I decided to make the bags a primary medium for my work. I had been crocheting garments all my life and after working with the plastic bags for a while, the choice to crochet them seemed a natural way to proceed. I felt there was a certain poetry in using such a humble material with a technique that is also considered quite humble, both in the world of needlework and in the art world in general.

NDE: Are there any specific histories and stories behind the objects that you use for art making purposes?

AP: I grew up in a household with a father who taught us not to waste things. He was a child during the Mexican Revolution and went through years of deprivation. To him every piece of string and paper bag was valuable, had a use and was meant to be saved until needed. In our household, broken things were not thrown away, but fixed. He could fix just about anything. This attitude of conservation is an integral part of my makeup so it is natural that I save, preserve and collect many kinds of objects as materials for making art. The objects that I collect have suggested themselves to me in the normal course of every day life. For example, I have seasonal allergies and during those times I use a huge number of tissues. I noticed at one point that there were quite a few empty tissue boxes at home and decided that I would begin collecting them to make some sculpture. I had an artist residency in a public school where in each classroom every student contributes one box of tissues for the term and asked the schoolteachers to save the empty boxes for me. As the boxes accumulated, I began to see that their designs were changing over time and many of these images mimic different types of textile design, which is one of my interests. The designs that different families chose intrigued me as well; they were very different from the ones I would pick and it was evident that people are making aesthetic choices when they buy tissues. This takes me back again to ideas about marketing and consumerism.

NDE: What is your relationship to objects beyond your artistic work and as part of your day to day?

AP: I tend to keep things for a long time, trying to preserve the objects I use in good condition. I like things that are made of natural materials and that are hand made. I like functional objects, but also objects to which I have an emotional connection, such as small tools that my father had in his machine shop or little toys my sons used. I can appreciate new things if they are well made and beautifully designed, but I am more attracted to the beauty of old things. And I feel I can see beauty in things that others might regard as past their time.

I also collect and save such things as old tablecloths, towels, curtains, sheets and clothing. I am interested in the textiles as objects that retain the history of their use. Sometimes that is visible in the way they have been worn out with faded spots, rips and stains. The textile designs themselves are historical and cultural representations. I have used these things in my art, but I was collecting them for a long time before I thought of using them for that purpose.

NDE: Many of us in the so-called developed world, a term that I find problematic, are engaged in a reckless relationship with consumption. There is a constant push for one to shop, to spend, and to waste so that more and more stuff can be produced and sold.  How can the arts and artists break away from this destructive pattern and perhaps propose and envision ethical approaches to creativity? I know that artists like Annie Sprinkle and Elizabeth Stephens are pioneers in the burgeoning field of sexecology. Annie and Beth are getting married to snow, clouds, and the earth.

AP: I love that Annie and Beth are formalizing a relationship that we, as living beings, all have with the natural world whether we recognize it or not. Intrinsic to the marriage relationship is love and respect. I think that art and artists have an opportunity to point out ways that we may commit ourselves to a healthier relationship with the natural world through our work and through the example of our behavior. In challenging the white male-dominated status quo, many feminist artists include environmental concerns as part of their ideology. A number of artists are using performance and social interventions to that end. A good example is the number of artists participating in the upcoming People’s Climate March and related activities. Also more and more artists are using discarded and found objects to make their work rather than buying new materials. In teaching art to young people and art students, we have the opportunity to impress upon them to consider the impact of what they create on the world around them. We can also teach them how to repurpose materials and to avoid using toxic materials. This attitude of shopping, spending and wasting is taught from a very young age and we can only counter it with teaching other ways of thinking. I am inspired by artists who feel a sense of responsibility to society and to the earth.

NDE: This is more of a comment than a question. There is a compelling reference to objects in Gabriel Garcías Márquez’s film The Incredible and Sad Tale of Innocent Eréndira and Her Heartless Grandmother. During one part of the film an older woman tells her granddaughter to make sure to put the dishes she is washing where they belong, because when one does not put objects in the place they are meant to go, they suffer. More than anthropomorphizing objects I am thinking about the energies their previous owners imbue them with. Any thoughts about the transformation of these energies through the crocheting you do?

AP: I certainly believe that our thoughts and attitudes about objects have energy and that this energy attaches to these objects. Through transformation I aim to make objects that are beautiful. Part of the transformation is the change from rejection to appreciation. I have thought intermittently about the people who give me their bags. I am interested in the types of bags they give, which tells me a little about their shopping habits. A collection of bags from one person is somewhat biographical. But, mostly the bags have been only used for a short trip from the store to home where they end up accumulating in a closet or thrown in the trash. I don’t feel that they have much of their temporary owners attached to them. On the contrary, they and we suffer when they end up in the landfill and the waterways—the places they are not meant to go. I also feel that in general, people do not recognize their beauty until I put them through the transformation of becoming art.

NDE: You have an interesting background. I recall you mentioned how your family can trace its roots to different parts of the world: Mexico, Vietnam, the United States, Hungary, New Zealand, and Morocco. How do you weave all of these cultures, metaphorically speaking?

 AP: Having familial connections to a number of countries and cultures means that I am able to understand, appreciate and respect a range of ways of being and thinking. Understanding, appreciating, and respecting people who are different from us, to me, is the key to being a pacifist. It also brings us closer to knowing how much we are the same.

NDE: What about the division of labor? Many of us are so conditioned to relate manual work of the kind you do to women. I do know that needlework transcends gender binaries. Do you find yourself having to defy-work related preconceptions?

AP: I developed my love of needlework through my relationships with my Hungarian-American grandmother and my elder female Mexican cousins and part of my choice to use crocheting as a technique for making sculpture is out of respect for them, and in recognition of their artistry. All of them made needlework textiles at a very high level. But my choice also grew out of a desire to challenge certain received notions: such as the one that says women who use craft to make utilitarian objects are not artists, or the one that values artists who write instructions and make blueprints for fabricators and machines to produce their work over artists who make work by hand. The irony in your question for me is that so often when a man uses crochet or embroidery to make his art, he gets a lot of attention for the ‘novelty’ of his technique. But when a woman uses needlework, she is regarded as a craftsperson (read: not artist) or an essentialist. Even though I am using a labor-intensive needlework process to make objects, embedded in that process, are some powerful ideas. I would say that I am using the visual aspect of the work to draw the viewer into considering not just the work’s aesthetics but also the underlying ideas about labor, value, the environment, consumerism and other artists’ work. I find that pre-conceptions about my work come less from the visitors to El Museo and perhaps more from some sectors of the art establishment.

NDE: I can imagine that your work in the galleries of El Museo is eliciting the curiosity of those who visit them. Can you narrate some of your exchanges with museum goers and with the staff that cares for the artworks in the space?

AP: It’s been really thrilling for me to have so many interesting conversations with El Museo’s visitors. There have been tourists from other countries, from other parts of this country and also people from this city, even from the surrounding neighborhood and also summer camp groups and students of all ages. Most visitors are curious to know what I am doing and so many have expressed pleasure at the opportunity to talk with an artist in the process of making work. They have a lot of questions. They have all wanted to touch the piece I am working on. Just about everyone has reacted with surprise that the material I am using is plastic bags. Even when I show how I cut and crochet them, they point to the other works on the wall and ask what material I used for them. Some even question the piece I am actually working on because, as the plastic is crocheted, its visual aspect is so transformed that it appears to be straw or some other natural fiber. Many visitors have been excited about my repurposing the bags and are supportive of the message I am trying to communicate with this work. Other crocheters have introduced themselves to me as well and have been encouraged to use plastic bags too. I have also had many great exchanges with the staff in the galleries. They too have expressed curiosity about my work and are happy to have an artist working in front of them and talking to them, not just about the art, but about everything.

NDE: Your studio is not far from some of Raphael Montañez Ortiz’s pieces. What do you have to say about working in proximity to the artworks in the galleries?

AP: For me there is a delicious synchronicity in this because of my past connection to Raphael. I brought in some small works to put on the wall of my studio, which is perpendicular to the wall displaying his two feathered pyramids. The colors in my works and in his two pieces are so similar in hue and intensity, and with the positioning of the two pyramids pointing in the direction of my work, they form a visual link in the gallery space that happened without any pre-planning. When I was a student at the High School of Music and Art (now called La Guardia School of the Arts), Mr. Ortíz, as I knew him then, was a substitute painting teacher for my class a number of times. He was an imposing figure whose critiques of my painting at the time left a lasting impression. I never saw him or had contact with him after that period so that now I feel we have come full circle with me working in the museum that he founded.

NDE: Do you have any questions for me or would you like to add anything to our conversation?

AP: I wanted to say that this experience has opened up my work in unexpected ways through the interaction with the public. I don’t generally have much exchange of ideas with people who are not artists or in the arts education community. It was eye opening to realize how many kinds of people appreciate art and artists and also to know that so many are thinking about the environment. Many of them express powerlessness to do anything about it. I have had the opportunity to say to many, that their small actions, such as using their own bags instead of taking single use bags at the store, do have a powerful effect. So, thank you so much for this opportunity to grow!

This interview is part of Back in Five Minutes, a residency program conceived by Nicolás Dumit Estévez for Office Hours at El Museo del Barrio.

To visit Antonia Pérez’s website click HERE

This Q&A was first published with El Museo del Barrio as part of Back in Five Minutes

During 2014 -2015, artists of Latin@ or Caribbean descent living in New York City’s five boroughs are offered a studio located within El Museo del Barrio’s exhibition space. Selected participants, one per session, are invited to generate a new body of work in the midst of what is customarily understood by El Museo and its visitors as an area allocated for the installation of finished pieces. Instead, Back in Five Minutes allows for any performative elements informing the artistic process and practice to surface, as well as for the on-going presence of the resident artist in the gallery to become an artwork in and of itself. Participating artists generate  public programs and workshops, thus further extending the scope of “OH.”

Back in Five Minutes is a Component of Office Hours (OH), a project by Nicolás Dumit Estévez in collaboration with El Museo del Barrio’s staff, artists and audiences.

 

Coco López / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez: Coco, can you discuss the relationship between the concept of your residency at El Museo del Barrio, that of a reinterpretation or re-reading of the work of Frederick Douglass Pictures and Progress by a group of your peers, and that of the place where you father lived, the Frederick Douglass Houses in Manhattan?

Coco López: Frederick Douglass Houses is situated in the Manhattan Valley neighborhood of Manhattan. When my father passed away late last year it became a site that drew me in further. During my residency at El Museo I passed along Frederick Douglass’s speech Pictures and Progress to friends and artists who live in the Uptown area. In this way the concept of Frederick Douglass as a person was also solidified as a place. There are a few statues of him on the Upper West Side, an avenue named after him, and numerous buildings with his name.

NDE: Did you live in the Frederick Douglass Houses? I recall passing them, as I often traveled from the subway station on Park Avenue to my place on West End Avenue. As far I can tell, up to the late 1990s, Amsterdam Avenue divided that area of Manhattan in two sections, two worlds and two realities.

CL: My father’s side of the family lived there when they first moved to the U.S. from Cuba. I spent a lot of time there as a child and now only live a bit further north in Morningside Heights.

NDE: Who are those you have invited to read Pictures and Progress and what was your selection process at the moment of identifying your collaborators?

CL: I shared it with various people that live between Harlem and Washington Heights. I even gave some copies to visitors that stopped by my studio while I was there. There was no clean cut selection process and there was a mix of poets and artists who I spoke with about the project. Isla York, one of the collectives I spoke with, organized a program at El Museo related to our conversations together.

NDE: One of Frederick Douglass’s most poignant points for me is his realization as a child (as related in My Bondage my Freedom) that he was enslaved, that he was someone else’s property, and that he was at the mercy of a self-appointed master and lord. As an artist, what is your rereading of his compelling Pictures and Progress?

CL: I was attracted to his views on image-making and perception. He described humans as the only picture-making animal. I was intrigued by this idea of our animality being tied to machinery and the mimetic quality of picture making. Douglass was photographed quite often, and his take on our photographic obsession is pertinent in this contemporary moment.

NDE: Can you talk about the work that you developed in your studio, within the galleries of El Museo del Barrio, and as part of Office Hours? How did the presence of Frederick Douglass manifest itself in this space?

CL: The work I developed during my time as part of Office Hours is tied to perception and representation. A mural based on one of Adrian Piper’s philosophical teaching tools on the work of Kant acts as a seemingly didactic anchor in the center of the space. A mural of a hashtag or number sign rests on the adjacent wall. The third part of my work at El Museo is a series of drawings on plexiglass that quote the Friday Foster comic series. All the work incorporates organic juice I made myself to use as a drawing tool.

NDE: What is the meaning of the elements that your piece encompasses?

CL: The work is tied to understanding how race is used as a medium that we see things through. The Friday Foster character, written by Jim Lawrence and illustrated by Spanish cartoonist Jorge Longaron, was the first character depicting an African American woman to headline a syndicated comic strip in the States. The character who was first introduced in 1970 is a photographer’s assistant turned model who was raised in Harlem. She is derived from Daniel Defoe’s character Man Friday from his 1719 novel Robinson Crusoe. Friday is taught English and converted to Christianity as Robinson Crusoe’s servant. I was drawn to the notion of Friday as a loyal companion in relation to its later meaning of being an assistant. In contrast to this character there is Piper’s illustration of the empirical self, a generalized human form. Here the idea of creating the subject through images is tied to technologies of power. My use of organic materials to make this work is related to a growing obsession with healthy active bodies and how the economics of organic food act as a class divider. Both the Frederick Douglass Houses and programs that promote healthy eating are part of the same system of social engineering. They seek to normalize the population in order to keep it productive.

NDE: What are the responses your work and your steady inhabitation of the gallery elicit from those who visit El Museo or work for this organization? I saw several people enter your space and talk with you.

CL: Most people were curious to learn more about what I’m working on in the space. Institutions like El Museo del Barrio and the Studio Museum in Harlem are of the utmost importance to me as an artist of Caribbean descent. Working here brought me back to the same neighborhood I went to high school in. Now, as a recent M.F.A. graduate, the support I received from both people who work at El Museo and its visitors truly helped push me.

NDE: How has working in the context of a museum gallery shaped your process? Most people, maybe less so than before, expect to come to a museum to look at finished artworks. In your case, they caught you “red-handed,” in the act of making art.

CL: Making work became a performatic operation. It was a step beyond installing a work due to the experimental nature of being in one’s studio as opposed to producing a piece that has already been planned ahead. It also allowed me to think of ways of making that would fit within the strict regulations of being in public.

NDE: Were there any interactions between you and the security team at El Museo?  I am always intrigued by what museum guards may think about what artists do.

CL: The security team and I were the only ones consistently working in the galleries. Unlike working in a private studio, there was constant feedback on my work. A few of us have family members that were either finishing or beginning chemotherapy and it gave us an unforeseen chance to share some tips.

NDE: Art became healing, as AA Bronson would say. Do you plan to invite those who have collaborated with you at the moment of conceiving An Assembly: The Conversationists, your project for the residency program at El Museo del Barrio, to interact with the completed artwork in the gallery?

CL: The Harlem based collective I am a part of, called “An Assembly,” works on putting together curatorial projects. As the project expands I am hoping to establish an online presence that can archive the varying results of conversations based on the text.

NDE: What kinds of questions would you pose to Frederick Douglass today, taking into consideration that the institution of slavery, as he knew it, no longer exists, yet keeping in mind that the subject is as relevant in the twenty first century as it was when he wrote about it? It is clear to me that the act of enslaving others for political and economic reasons continues to morph.

CL: I would be curious as to what strategies he would employ to approach the subtleties of how we are all complicit in the types of enslavement that exist today.

This interview is part of Back in Five Minutes, a residency program conceived by Nicolás Dumit Estévez for Office Hours at El Museo del Barrio.

This Q&A was first published with El Museo del Barrio as part of Back in Five Minutes

During 2014 -2015, artists of Latin@ or Caribbean descent living in New York City’s five boroughs are offered a studio located within El Museo del Barrio’s exhibition space. Selected participants, one per session, are invited to generate a new body of work in the midst of what is customarily understood by El Museo and its visitors as an area allocated for the installation of finished pieces. Instead, Back in Five Minutes allows for any performative elements informing the artistic process and practice to surface, as well as for the on-going presence of the resident artist in the gallery to become an artwork in and of itself. Participating artists generate  public programs and workshops, thus further extending the scope of “OH.”

Back in Five Minutes is a Component of Office Hours (OH), a project by Nicolás Dumit Estévez in collaboration with El Museo del Barrio’s staff, artists and audiences.

 

Mauricio Arango / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez: Mauricio, it is great to pause from working around El Museo to talk about your art practice and the ideas that inform it. How does the preoccupation with violence surface in your films?

Mauricio Arango: I grew up in Colombia during a period of intense unrest. In my formative years there I saw whole political parties being physically removed from existence by the selective killing of most of their members. There were confrontations between the government and guerrillas; between guerrillas and right wing paramilitary groups; between the government and drug cartels. Exclusion and political favoritism created a very unfair and skewed society. By many measures the country was crumbling. But despite that, I can almost say that my friends and me had a more or less normal life. It is not that we were privileged in any way, but we conducted our lives as if all those horrible things where happening elsewhere; Watching the national news was more like learning about things that were taking place in a far away country. And a lot of society lived like that. Probably that is how you cope with things. But later, with more distance, I started to question this and wonder how it is possible to assimilate violence and live a seemingly normal life when everything around is on the brink of collapse. That’s when the understanding of violence became an intellectual obsession of mine.

NDE: The Night of the Moon Has Many Hours reminds me of my friend Bernardo in the Dominican Republic. We once visited the cemetery in the center of Santiago and he pointed to a grave he tends, that of a Jewish man. Bernardo took on this task out of love. As far as I know, this is an older grave and no one visits it. How did the subject of your film come about?

MA: What your friend Bernardo is doing is so incredible. If we only knew who would remember us and take care of our remains once we are no longer… I see some parallels between him and the unnamed main character in my film.

The idea for The Night of the Moon Has Many Hours came from my readings on the recent violence in Colombia. On the one hand there is a disturbingly large number of people, most of them from the countryside, who one day left home and never came back. On the other hand you have those who they left behind–their parents, brothers, sisters, and loved ones–who despite the passing of time are still waiting for them and who feel their lives have been put on permanent hold, like a broken vinyl record that keeps skipping on the same spot and advances no more.

In addition to this I read about some regions in Colombia where it was common to see bodies running down the water streams. There are many anecdotes about what took place in those areas. For instance, a gravedigger in one of those towns tells how he started to secretly fish out bodies and bury them at nighttime. He did not want to upset the wrong people and get in trouble so he did his chore clandestinely. All this information was in mind when I set to make this film, and in many ways, it is a very direct translation of what I was finding out in the news.

NDE: During our first meeting at the galleries of El Museo we briefly discussed Elaine Scarry’s The Body in Pain: The Making and Unmaking of the World and On Beauty and Being Just. These books seem to exist at two different ends of the pole, but perhaps not. Can beauty redeem one from violence?

MA: I read On Beauty and Being Just several years ago and cannot remember its main premises accurately enough, so what I am going to say does not reflect on the thoughts founded on that book at all. To me, any discussion on Beauty requires first of all a common agreement of what we mean by it. The way this word is used on a daily basis has to do more with something that is attractive to the eyes. And what we consider attractive has to do with archetypes that different industries–entertainment, fashion, cosmetic, etc.– have imposed, without us even realizing it. So the ‘beauty’ that greets us everyday on billboards, on ads, on television, is to me a classist, racist, and very limited idea of beauty. This concept of beauty has to do more with fascist ideals than with anything else. But if one considers beauty as a state in which all the parts of a system have reached a sustainable state of equilibrium and coexist in some sort of harmony then I think we can see beauty as a horizon that is worth achieving. To illustrate this idea, one could speak about the beauty found in nature–and I don’t mean a puffy white sheep or any other cute anima– but about nature itself as a system that has evolved over millions of years, and that though all its cycles, beginnings, endings, destructions, deaths and renovations, keeps on thriving. As such I can qualify nature as something beautiful because it is a system that has reached a sustainable state of equilibrium–even though we are about to turn it upside down.

If we apply this idea of beauty to our economic system and in lieu of all the inequality, destruction, exclusive privileges it grants, etc., we could say with certainty that our capitalistic system veers away from beauty. Imagine then, what a ‘beautiful’ society could be. Or what a ‘beautiful’ economic model or a ‘beautiful’ justice system would be like. For me, beauty, if thought in this way, can be an ideal worth searching for and could indeed one day redeem us from our own violence.

NDE: You grew up in Colombia, a nation that not too long ago, was portrayed in the U.S. and beyond as living in a state of war. I was born in the Dominican Republic, where I regret to say violence has been escalating since I moved to New York several decades ago. Has living in the U.S. changed your perception of violence in Colombia and how you deal with it in your work?

MA: Coming from a so-called Third World country one has a little bit of an inferiority complex and imagines that everything that is wrong with your country or region only takes place there. How wrong is that, right? There is also serious violence taking place inside American society: School shootings–a very American phenomenon, armed crime, attacks against women, racial and sexual minorities are not a rarity. If the conditions are there, any society is prone to one form of violence or the other. So being here has helped me out at being a little bit less harsh with my judgments of my home country. I still censor what takes place there but realize it is not just Colombia.

Two years ago I embarked on a new film that has to do with death row practices in the US. These executions are another form of violence; after all, these are State-sanctioned killings. This is the first time I am doing a project like this and plan to finish it within the next two years.

NDE: I live in the South Bronx, a place where is not uncommon to encounter images, used to advertise Hollywood movies, of men equipping themselves with phallic machine guns. What is your reading of this imagery in the context of a sex-negative society as the U.S. of America, and in the context of the patriarchal world in which we live?

MA: I understand that within a military apparatus a weapon has a very different meaning than the one it is given in movies and advertisement. For a warrior in training a weapon is like an appendix to her or his body. The ultimate goal is to carry and use a gun, or a rifle, or a knife, as it if were a natural extension of the arm. A warrior should be able to deploy it instinctually, without thinking or hesitation. That is what marks the difference between winning and loosing, between living and dying.

But in the entertainment industry everything is spectacle and there is no real causality. In movies people die like flies and guns are more like toys: the bigger, the flashier, the louder, the better those movies fare. There is a tremendous disconnection with what death and war mean outside in the real world. But nothing is made innocently. I often wonder if the fact that the U.S. embarked more than 10 years ago on a war overseas and that it continues fighting has to do with the onslaught of war and super hero movies we have seen in the last decade. By making us all too familiar with the simulacrum of war and by softening the real impact of combat, these movies end up legitimizing and naturalizing the presence of the military within civil life. They anesthetize us and prevent us from gauging the real effect of warfare. And they also become the means to seduce young men: they make the fighting and being part of an army more fun than anything else could ever be. Those big guns you mentioned are baits to get us to buy a ticket, to be part of a marketing campaign, and to, unknowingly, be part of the ongoing wars, because we stop caring, we only see the fun.

I also think these movies are not alone when playing the attitudes of a patriarchal society. The large majority of the cultural production of our times reflects a chauvinistic excess. Let’s look at the music industry, Hollywood, TV sitcoms, advertisement, etc. There is no nuance whatsoever: the imagery, attitudes, and concepts are blatantly sexist.

NDE: When I approached you about the possibility to develop a workshop for the staff at El Museo, you mentioned how you wanted to stay away from the darkness characterizing the work you are developing during your residency at this organization. How far does your work push you to travel into this territory and where do you find light in the absence of it?

MA: There was a time when my own research used to depress me a lot. It is hard not to lose faith when you learn about the atrocities we do to each other. But it has gotten much better. As a means of self-preservation I have hardened inside and learned to look at things in a more objective way. When the issues I am reading or exploring get too difficult to digest I pause and try to regain a sense of balance and perspective. The feeling of being alive and the realization of my own agency and autonomy–as much as one can have anyways–are things I cherish and celebrate. I do not take them for granted. I realize they are a privilege. And this realization gives me energy and a sense of purpose that motivates me to continue. I also find a warm light in my personal relationships with my friends, family and colleagues. What would be of our interests if we do not have friends and dear ones to share with? And what kind of people we would be if there were not others to learn from? These things together give meaning, light–to use your words, to my life experience.

NDE: My friend and mentor Linda Mary Montano has used masks as part of her performances. She talks about how many of us we wear them on a daily basis in order to cope with a difficult situation, or to practice different personas. My relationship with masks comes from the Dominican carnival. Can you talk about their meaning in your work? Masks are part of your original proposal for the residency.

MA: One of the ideas I explored through the work I did at the residence was how we can easily be aggressive and violent individuals, and how we are also vulnerable, suffering beings. These are two slightly dissimilar concepts, aggressiveness and vulnerability, which I could only manage to bring together by means of using several different masks.

I selected three different masks for my installation. One is a mask used by Taiwanese anti-riot soldiers. It is a bullet proof, carbon made, hard shell that soldiers attach to their faces. Seeing a troop of men wearing those masks is like seeing a group of terrifying armed robots. Those masks have a truly nightmarish appearance. Any resemblance to humanity is removed when soldiers wear them. The other mask is part of the combat uniform of the ELN guerrillas in Colombia. I have seen them before at the college I went to in Colombia where squads of those guerrillas used to make militaristic demonstrations and ‘present’ their maxims to the unsuspected students who were caught by their surprising apparitions. In a strange twist these guerrilla masks are quite similar to the pointy hoods worn by K.K.K. members. The third mask is a rectangular foam layer that is placed over the skin of the face of burn  victims. It has a few slits indicating where the eyes, nose and mouth of the victim would go. On a quick glance you would be forgiven for not recognizing it as a mask. It is the least anthropomorphized of the three I chose, and, curiously, it is the only one that is used to heal. I came across this mask when I saw a picture of a survivor of the London tube bombings in 2005. In the picture, you could see the survivor, a woman, walking away the station wreckage in company of a paramedic. A burn mask, similar to the one in my installation, covered her face. The woman’s features were hidden by it; all that was left was her hair coming out of the edges of the mask and her hands pressing it against her face.

The masks on my piece also stand for a type of violence whose aim and product is to erase singularity. By hiding the face, in the case of the first two masks, or by destroying a face, as the third mask testifies to, that which gives identity and a sense of uniqueness is gone. Those masks are like an ontological black hole.

NDE: If you could perform an act of beauty, what would this be and what tool or medium would you use?

MA: An act of love, an act of affection, is an act of beauty…love toward myself and toward everybody and everything around…

NDE: Thank you for your time.

MA: Thanks to you for the questions and for the invitation.

To visit Mauricio Arango’s website click HERE

This interview is part of Back in Five Minutes, a residency program conceived by Nicolás Dumit Estévez for Office Hours at El Museo del Barrio.

This Q&A was first published with El Museo del Barrio as part of Back in Five Minutes

During 2014 -2015, artists of Latin@ or Caribbean descent living in New York City’s five boroughs are offered a studio located within El Museo del Barrio’s exhibition space. Selected participants, one per session, are invited to generate a new body of work in the midst of what is customarily understood by El Museo and its visitors as an area allocated for the installation of finished pieces. Instead, Back in Five Minutes allows for any performative elements informing the artistic process and practice to surface, as well as for the on-going presence of the resident artist in the gallery to become an artwork in and of itself. Participating artists generate  public programs and workshops, thus further extending the scope of “OH.”

Back in Five Minutes is a Component of Office Hours (OH), a project by Nicolás Dumit Estévez in collaboration with El Museo del Barrio’s staff, artists and audiences.

 

Ayana Evans / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez Raful: It is good to reconnect with you after fifteen years. We met at Tyler School of Art, Temple University, while getting our MFAs. You were studying painting and I was in the craft department. We both studied performance art with Coco Fusco.  How would you say your time with Fusco might have influenced your current art practice?

Ayana Evans: At that time the thought of performing terrified me so much that I don't think I learned any technique from Coco. I was too scared to pay attention to that because she was encouraging us to DO IT... I didn't want to do that. I was extremely self-conscious when it came to my body then. However, she taught the history of performance art with such detail and thought that I was fascinated by it even then. She made it a comfortable concept for me. Coco also introduced me to Lorraine O'Grady at that time because I wanted to write a paper on her. Lorraine and I are still in touch. Lorraine's work is a huge influence on my current work, particularly Operation Catsuit.

I should also say that knowing Coco made the idea of being a Black performance artist seem like a normal thing to me. It was much later that I realized how many people view it as something that women of color don't do. In the end, without Coco's class I probably wouldn't be making the work I make now.

NDER: The Philadelphia of the late 1990s was an obviously segregated place. I recall the journey from Center City, with its Betsy Ross-like cute little houses and the contrasting scene that North Philly provided, with row after row of neglected buildings and clear signs of economic and racial oppression. Can you talk about the subject of race in your work? It seems that so little has changed in our country.

AE: Race in my work... oooh... that's a BIG question! Well, firsts let me say that I think no matter what, because I am performing through a Black body, the work is ALWAYS about race, even when it's not "about race," it's about race. Some of my pieces tie into questioning racial dynamics directly (Like Operation Catsuit) others do not (Stay With Me). I think that for me it is important to talk about race because, being from the Southside of Chicago, I grew up in a segregated environment and also in a environment with a lot of Black pride, Black culture, Black home-owners, Black churches, Black owned businesses, etc. I am very comfortable and sure of my Blackness and while I am aware that it is a construct, I am also aware that a Black women doing jumping jacks in heels and a gown for 3 hours will be read differently than a white woman doing the exact same action in the exact same clothing because of race and all the historic struggles, contemporary pain and perceived stereotypes that are placed on bodies of color. I hope my work brings some of this into question.

NDER: There is a fascination in the arts with activism. Can you tell us what lead you to performance art instead of pursuing a more straightforward path into social justice? I am asking this question while thinking about the political issues informing your work, especially in regards to the black body.

AE: I think the most effective forms of activism are teaching and protest. I teach as a form of activism. I see my art as a way to raise questions, start dialogues, and open up conversations. It is also selfishly a way for me to "get some things off my chest." Art is my release. I make things that I want to see... That is not necessarily activism. It can be, depending on what you desire to see, but it could just lead to a beautiful moment, something that haunts your mind in a pleasing way. To me that isn't activism. Beauty is important to have in this world but it is not on equal footing with teaching in a classroom in terms of social impact for me.

The project that I am now ending with Jamaica Flux is the first time my performance was equal parts activism and visual/personal desire, in my opinion. For that project I gave teens free SAT/ACT lessons while wearing the catsuit. We talked about performance art and I explained you are "in it right now." In this way I taught as my whole self not as my more toned-down teacher version of me. The idea of punishment and reward were discussed in class and acted out in push ups for lateness- I had to do them and the kids did too.– (LOL. Often we did them together), lip-synched songs, running around the room a couple times in heels when I’m frustrated... that type of thing. I explained when you don't perform your teacher is punished. Students are often unaware of that. They only think of their own punishments. I taught SAT prep and U.S. history to wealthy families for over 7 years. They paid my company $238/ hr minimum and I was paid $48 max. I did that job always with the thought that I could not have afforded this level of help as a teen. What does it mean that someone wealthy can have five tutors at once (one for each subject, and yes I actually saw this happen some times) and a student with less money and parents with little time after work has to compete with that same student for college slots and academic scholarships? In this way I see offering free lessons in a neighborhood such as Jamaica, Queens, an act of activism. Financially and mentally leveling the playing field through art.

NDER:  I suggest we shift the conversation a little bit to talk about what you plan to do at El Museo as part of your Office Hours (OH) residency? I read your proposal and I have to say that your ideas for this are political as well as ludic.

AE: I am basically going to take the patrons of the museum through the steps of making a star artist. I am thinking of it more in terms of the type of star that Beyonce or Jennifer Lopez are rather than the way that Adrienne Piper is. What does it mean to craft yourself into a star? Each week I will explore building persona through different themes: Work Weeks (first two weeks will be the foundation where installations such as my selfie station for the public will be formed); Dance Week (I will dance. I will invite dance friends to perform and lead lessons, Stanley Love Performance Group, which I am a part of, has agreed to hold a practice at the museum so the process of making a dance show is revealed. The group will also give a short show– THIS is will be special.); Beauty Week (makeup artists will come do my face and museum patrons’ while I continue to expand on my studio installations); Legends Week (we have to pay tribute to the Divas who came before us in performance); #SquadGoals Week (cool people have cool friends. Stars have friends who are stars... I want to invite mine to participate, hang out, install, all of that. We will even host a performance picnic).

NDER: What’s up with your catsuits?

AE: I love them!  I am embracing my body FULLY when I wear them. I am claiming territory in the room when I wear them. I am comfortable when I wear them. I am daring you to judge me for wearing bright tight clothing when I wear them. I am being myself when I wear them.

NDER: Your proposal for El Museo involves friends. Who are these people that will come to El Museo to build a stage for you, to apply make up on you, and to create a dance party with you, and how do you foresee your work with them conceptually speaking? 

AE: These people represent the concept “if one of us gets in we all get in…” The crack can always become an open door. They are all people I know who I collaborate with, discuss art with, bounce ideas off of regularly, people I respect as friends and as artists. Some people who have said yes are: Stanley Love Performance Group, Jodie Lynn Kee Chow, Geraldo Mercado, Lisette Morel, Davis Thompson-Moss.  I recognize it can be seen as an active statement that all these people make various types of art, are different genders, races, and ages.

NDER: You plan to integrate the work of Linda Mary Montano into the actions that you will develop during your residency. Can you expand on this? What draws you to this specific artist? The same question applies to Lorraine O'Grady.

AE: These are people I want look at during Legends Week... I haven't talked to any of them about this yet, sooooo let's just say I want to honor them and if someone wants to come to my studio at El Museo for a live streamed interview that would be awesome!

For Linda Montano specifically there is a mental pushing of what the mind and body can accomplish in her work. I really respect that. I love the idea that she doesn’t always give you a visual, but she always gives you a concept. She also uses time as an instrument in her practice. I am interested in that. Am I speaking too abstractly? In any case, I adore her work; same goes for Lorraine O’Grady and Sur Rodeney (Sur). They all work with public interventions. Their art is not contained to a gallery or museum. It begins in the world. They just show up and give it to the public like Lorraine O’Grady's Art Is, for example.

I think I am in love with Sur's work because so much of it is activism for the Black queer community through Visual AIDS. I respect that. He is constantly archiving and writing. And then I like that his form of performance can render a simple act profound. For example, in Free Advice he simply sat by the side of the road with a sign and gave free advice. How great is that?! Sometimes simplicity in art makes it shine, makes the message clearer. That allows for more people to access it. Accessibility is important to me. I have no interest in shutting out the public when I perform. I think all of these artists feel the same way.

NDER: Any ideas for the closing of your residency?

AE: I have not figured that out yet!

To visit Ayana Evans’s website click HERE

This interview is part of Back in Five Minutes, a residency program conceived by Nicolás Dumit Estévez for Office Hours at El Museo del Barrio.

This Q&A was first published with El Museo del Barrio as part of Back in Five Minutes

During 2014 -2015, artists of Latin@ or Caribbean descent living in New York City’s five boroughs are offered a studio located within El Museo del Barrio’s exhibition space. Selected participants, one per session, are invited to generate a new body of work in the midst of what is customarily understood by El Museo and its visitors as an area allocated for the installation of finished pieces. Instead, Back in Five Minutes allows for any performative elements informing the artistic process and practice to surface, as well as for the on-going presence of the resident artist in the gallery to become an artwork in and of itself. Participating artists generate  public programs and workshops, thus further extending the scope of “OH.”

Back in Five Minutes is a Component of Office Hours (OH), a project by Nicolás Dumit Estévez in collaboration with El Museo del Barrio’s staff, artists and audiences.

 

Jessica Lagunas / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez Raful: Jessica, thank you for allowing me to sit with you during your Office Hours at El Museo del Barrio. The time that I spent at your space helped me become familiar with some of the exchanges between you and those visiting the current exhibitions.

You are working with hair at El Museo, and so I can go on and on about the story behind mi pelo: curls, peroxide, relaxers, cornrows, and the new grey strands that I am growing, among others. I want to hear your hair story.

Jessica Lagunas: My mom tells a funny story that one day when I was around 4-5 years old, before leaving for preschool, I asked her to have her hair dyed the same as the mom of a classmate. And when I came back home, I had a temper tantrum when I saw that she had the same hair as always. Hahaha! You can say that I was very hair conscious from an early age...

Most of the time, I have always worn my hair either very short or very long, probably more years now wearing it long, which as a teenager caused me some trouble with my parents. They complained that because of so much shedding I clogged up the vacuum cleaners at home and ruined a couple of them.

Regarding hair styles, I didn't do too much overall, except for a perm in my late teens, which I remember having a very weird feeling about, as I looked myself in the mirror and thought how much I looked (and felt) like a sheep with all those curls. And another time in my mid-twenties I colored my hair in a reddish-copper color that fortunately washed away pretty fast. 

Since my late twenties I began having some gray hair; I was horrified by it and began pulling them out; I didn't want those signs of growing old. In my early thirties I was having the dilemma of what to do with my hair, either to start dying it or letting my gray hair grow. I knew that I didn't want to be a slave of the beauty salon or of retouching the roots at home, like I saw my mom doing every few weeks.

I remember vividly playing with my hair and thinking how thick it was, and how much it resembled thread. That moment I had this idea to solve the issue of the gray hair: I would do an ongoing life project where I embroider my age with my gray hair, that way I would be getting rid of it. So when I turned 33 years old I began my Forever Young series, each year embroidering my current age, I'm working now on the 44.

This is the beginning of my interest in using hair in my artwork, but what I didn't know then was the power of art to transform me. Around two years into the project and because the meditative quality of embroidery, I began noticing how my attitude towards gray hair was changing, until I accepted growing old and having gray hair. I totally love my gray hair now!

NDER:  I grew up in the Dominican Republic where most people’s minds were colonized to worship straight hair. I am curious to learn about the collective hair narratives related Guatemala, the place where you were grew up.

JL: Until coming to New York, I hadn't heard this notion of regarding hair type as either "good" or "bad", as in the Caribbean, except for my sister always complaining about her hair and straightening it.

Most of the population in Guatemala is indigenous and they have straight and very luscious black hair, usually the women would wear it long and in a braid. The Ladino population, which is a mix of Spanish with indigenous, also have straight hair overall. There's a very small Garífuna population in the city of Livingston in the Atlantic coast, they're of African descent. I would say that in Guatemala there is not much discrimination regarding your hair type, as there is in the Caribbean, but it is more about class and racism.

NDER: You have a basket full of donated hair at the entrance of your studio. What are some of the discussions that this item is generating?

JL: Gut reactions include awe and amazement that the work is being created with hair and that I'm collecting hair, almost in disbelief. Very few people have commented or asked how can I work with hair referring to the yuck factor.

Once people realize that it is hair, they are very determined to donate theirs or not. Most of the public donates, except for balding men, or women that have short or thin hair, and they apologize. The longest hair donated was from Karen from Florida with one strand of her 60" white hair! She hasn't cut it in 30 years.

The basket collects all the hair that people donate for the project. It evolves every day as more people donate. In the beginning one person cut a chunk of hair and this motivated a lot of people who also wanted to cut a piece. Some precious donations include some dreadlocks.

The majority of the people who donate want to start a conversation about the project: “Why hair? Why weaving? How this idea occurred to me?” And although I appreciate everybody's comments, the ones that I treasure the most are their personal stories and the conversations about hair, and all of the references in which people mention either another artist who works with hair, a memory from their childhood about hair, a cultural or tradition referring to hair, or a book. I have been writing down all this information to do research after I finish my residence.

There are so many stories! Esther, the Jewish woman who happily asked for scissors to cut a piece of her wig. Barbara, Nieves and Francis who recounted their chemotherapy and how their hair was falling out during treatment. Sherene, the young African American who was so excited and couldn't believe that I wanted to use "her hair"! Various older women recognized the pressure of having to color their gray hairs. There is also the excitement of young students that wanted to cut chunks of their hair. The people who wanted to participate because they "want to be part of an artwork." Or Virginia from Mexico, who told me that she sees me as a "weaver of life." All of these stories and so much more fill me with humbleness and emotion.

NDER: Hair, like nails, carries profound power in different cultures. I recall reading Gloria Naylor’s Mama Day, a novel where hair is used to concoct a dangerous hex. Have any of your donors talked with you about some of the implications behind trusting another person with one’s bodily parts?

JL: So far only three people have mentioned or asked about this. Two of them, whom are artist friends, commented way back when I won this residency two years ago: one was afraid of DNA cloning issues, the other one about Santería. Only one person asked when she was cutting a strand of her hair, kind of just making sure that I wasn't going to use it in a ritual of some kind...

 For that reason it is very important to me to talk to people, explain the project, and give them the assurance of the exclusive use of their donation for my project. Also, the fact that I have on display, when I'm in the studio, the first weaving I did during my first three weeks at the residency, helps to give reassurance, and people can see the quality of the work.

NDER: How are current fashion trends affecting the concept as well as the aesthetics of your piece? I am thinking about all of the blue, red, purple and green hair that I see in the streets these days. I am also thinking about the use of wigs as a fashion statement.

JL: I have a lot of different colors, including so many varieties of light blondish hair, a lot of dyed hair, red, pink, and also this fashion of "ombre" hair—where people dye only the ends in a lighter color and the roots and top parts remain darker—, a couple of wigs, and I got a bluish gray strand from Erin (NY), and today I got my first green one from Emma (MA). 

NDER: The act of weaving hair from such a diverse pool of people makes me ponder on the ancestral tapestry that you are creating. This must contain materials from every location on our planet as well as the cosmos. Any comments about this?

JL: I have been greatly enjoying conversing with the public and El Museo’s staff. One of the things that I'll ask other than their names is where they come from. And there is such a varied geographic scope as to where everyone comes from. It's fascinating! A lot of people are of Latin American origin: from Mexico, Central America (Guatemala, El Salvador, Honduras and Nicaragua) and South America, whom sometimes I would recognize from their accents (Colombia, Venezuela, Brazil, Peru, Ecuador, Chile, Argentina); from Europe (Great Britain, Ireland, Belgium, Switzerland, France, Spain, Portugal, Italy, Hungary, Georgia); Asia (China, Japan, Thailand); the Middle East (Israel, Iran); Australia, West Africa, Nigeria, South Africa, the Caribbean (Dominican Republic, Cuba, Puerto Rico and Guadalupe). And of course, a lot from all across the United States: (New York, New Jersey, Connecticut, Pennsylvania, Delaware, Washington D.C., Vermont, Massachusetts, Montana, Florida, Texas, California, Washington); and from Canada.

NDER: I personally think of hair as being energetically charged. How does your body react to the interactions between your hands and the donated material?

JL: I honestly have to say that I haven't felt anything at all from the hair. However, the first weaving involved chunks of hair and that made up a very personal connection with all the people that donated hair during my first three weeks as a resident, which was the time it took me to weave it.

As in contrast, the second weaveing has been very impersonal as I don't know the great majority of the strands donated, which have come from the basket. This is group of anonymous strands. On the other hand, I do feel the energy from the people in our conversations, and in the case when they cut a strand of hair I will think of them when I weave it into the piece.

NDER: I feel that although we have been talking about an art piece, we have not addressed art in a direct way. I like that. Art can be a hairy subject!

JL: Hahaha, I love that phrase! I also want to mention that other than why I'm creating this piece and the why of its significance, this piece is much about drawing and line, which in this case are done with hair. 

Overall, in my art practice I like to use unconventional materials, hair being one of the materials that is always recurring. I do this to represent a self-portrait and, in the weavings at El Museo, to create a collective portrait of the community.

I also like to think of this project as painting, especially with the second weaving I'm working on, where I am combining different colors and varying the thicknesses of the lines (of hairs) to create new patterns and textures, harmony and repetition.

And lastly, I want to thank you again, Nicolás, for creating your Office Hours (OH) project with the Back in Five Minutes residency at El Museo. Without you, none of this would have been possible! And I also want to especially thank all the people who donated hair for my project, without their trust, enthusiasm and collaboration these "hair weavings" would have never existed! ¡¡¡Muchas gracias!!!

NDER: Gracias to you, Rocío Aranda-Alvarado, and Sofía Reeser del Rio at El Museo, and to everyone at this organization who have put a granito de arena to make this residency happen. Thank you to the security team for their openness to art that talks, walks, and lives in the gallery space.

To visit Jessica Lagunas’s website click HERE

This interview is part of Back in Five Minutes, a residency program conceived by Nicolás Dumit Estévez for Office Hours at El Museo del Barrio.

This Q&A was first published with El Museo del Barrio as part of Back in Five Minutes

During 2014 -2015, artists of Latin@ or Caribbean descent living in New York City’s five boroughs are offered a studio located within El Museo del Barrio’s exhibition space. Selected participants, one per session, are invited to generate a new body of work in the midst of what is customarily understood by El Museo and its visitors as an area allocated for the installation of finished pieces. Instead, Back in Five Minutes allows for any performative elements informing the artistic process and practice to surface, as well as for the on-going presence of the resident artist in the gallery to become an artwork in and of itself. Participating artists generate  public programs and workshops, thus further extending the scope of “OH.”

Back in Five Minutes is a Component of Office Hours (OH), a project by Nicolás Dumit Estévez in collaboration with El Museo del Barrio’s staff, artists and audiences.

 

Karina Aguilera Skvirsky / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez Raful: I am glad that I visited your studio at El Museo del Barrio, as the ideas for your project part of the Office Hours (OH) residency were still shifting. Your plan then was that of photographing every building on 104th Street, much in resonance with what Ed Ruscha did when he documented Every Building on the Sunset Strip, 1966.

El Barrio/East Harlem, much like other neighborhoods in the city that were kept alive by new immigrants, after the white flight to the suburbs, is now the subject of drastic changes. These alterations bring to the surface issues of class and race. What does your project have to say about this? 

Karina Aguilera Skvirsky: As an outsider spending time in El Barrio it’s hard to get beneath the surface of issues of race and class. In some ways my project with its focus on architecture suggests that class and architecture are intimately tied. Gentrification is both a very slow and quick process. The visibility of glass buildings and sites under construction points to an affluent situation on the horizon. At the same time, photographic excerpts of housing projects and tenement style buildings describe the history of the neighborhood.

NDER: I find an interesting correlation between materials and gentrification. This might not always be true, but glass facades seem to point to some of those changes in a community that working class New Yorkers so much dread. What are the new building materials that you are encountering along your walks on 104th Street and in El Barrio/East Harlem in general?

KAS: Yes. Exactly I mention those glass structures above because they signal new or recent construction. “There goes the neighborhood.”

NDER: What are some of the stories that you have heard on 104th Street and how are they influencing the outcome of your photographs?

KAS: I met quite a few people in the galleries who recognized spaces that they frequent or walk by often. This is interesting to me at a psychological level. How many visual cues do we need to identify the spaces we live in and with? As I left certain icons in some of my collages, one man spoke about the Puerto Rican flag and its importance as a symbol to the community.

NDER: In your proposal, you talk about the stigma attached to public housing in New York City. The tendency has been to isolate the buildings comprised by the so-called housing projects into a modernistic utopia that pulls them out of context. How is your lens dealing with what I see as a form of architectural segregation?

KAS: Photographically speaking, I treat public housing as any other building in the series, removing those buildings from the context to think about their architecture and perhaps the promises the architects made to the community. I am not being critical of these buildings within the project but I think in photographing them we think about them and the space they use on a city block and, most importantly, the many people that live in them.

NDER: I dare to say that the average middle class New Yorker knows very little about life and community in public housing buildings. There are many misconceptions that deem certain buildings as dangerous for no reason other than their looks. Are you actually going into some of the places that you are photographing? If so, can you elaborate on this?

KAS: I photographed the buildings from the sidewalks and the public spaces within them. I think it’s interesting that public housing itself creates a physical context isolated from the neighborhood. It really is a distortion of the modernist utopia that that they were supposed to create.

NDER: Please talk about how the digital techniques that you are using serve to disrupt the stereotypes that the viewer could unconsciously project on your images?

KAS: I think more than the digital techniques it is the analogue techniques of simply cutting and gluing down buildings right side up and upside down. I’m not going to say I am trying to aestheticize them but I am wanting the viewer to see them for the architectural choices that they represent. My project is not disrupting stereotypes and it is not about focusing on the abject or the poverty of housing construction. I think the project is about showing what is there–what we may take for granted or what we may not consider worthy of a photograph.

NDER: El Museo and El Barrio/East Harlem are so intertwined historically and affectively speaking.Where do you see this organization in the midst of your work for the Office Hours (OH) residency?

KAS: It’s a really positive move to bring the artist(s) inside the museum to activate the museum and promote dialogue with the public. I think it stays true to the mission of the organization.

NDER: Where do you see yourself in all of your wanderings along 104th Street?

KAS: I am an outsider, of course but I feel like I have a sense of the neighborhood. There are still signs of old New York or New York from the 1960s–when waves of immigrants settled there.

NDER: What makes your project different from that of Ed Ruscha and relevant to New York City today?

KAS: I love Ed Ruscha’s project but one feels the car culture in his All the Buildings on Sunset Strip. My project is very much from the perspective and scale of a pedestrian.

NDER: There is an interactive component in what you are doing at 104th Street, and so I imagine that in photographing buildings you come across people who question what you are doing in their neighborhood and tell you stories about their places.  What are your artistic strategies for allowing this interactivity to flow when you present your photographs at El Museo, and how do you plan to integrate the information that might emerge into your work?

KAS: I allow myself to talk to people and allow the process to fill up space. Rather than try to control the project it was nice to allow the project to develop at its own pace-so I could get to know the neighborhood.

NDER: Can you name a good place to Eat?

KAS: Creperie on Lexington

NDER: Laugh?

KAS: with the Guys on 104th and Madison

NDER: Be alone?

KAS: Along the water-I mean the East River

NDER: Meditate?

KAS: Along the water-I mean the East River

NDER: Dance?

KAS: In the museum

NDER: Watch the sunset?

KAS: Facing Central Park

NDER: Talk with neighbors?

KAS: 104th at 1st Avenue

NDER: Become politically active?

KAS: Lexington and 104th, along 104th Street?

To visit Karina Aguilera Skvirsky’s website click HERE

This interview is part of Back in Five Minutes, a residency program conceived by Nicolás Dumit Estévez for Office Hours at El Museo del Barrio.

This Q&A was first published with El Museo del Barrio as part of Back in Five Minutes

During 2014 -2015, artists of Latin@ or Caribbean descent living in New York City’s five boroughs are offered a studio located within El Museo del Barrio’s exhibition space. Selected participants, one per session, are invited to generate a new body of work in the midst of what is customarily understood by El Museo and its visitors as an area allocated for the installation of finished pieces. Instead, Back in Five Minutes allows for any performative elements informing the artistic process and practice to surface, as well as for the on-going presence of the resident artist in the gallery to become an artwork in and of itself. Participating artists generate  public programs and workshops, thus further extending the scope of “OH.”

Back in Five Minutes is a Component of Office Hours (OH), a project by Nicolás Dumit Estévez in collaboration with El Museo del Barrio’s staff, artists and audiences.

 

Alanna Lockward / and Nicolás Dumit Estévez

 

MAROONING THE MUSEUM: NICOLÁS DUMIT ESTÉVEZ' OFFICE HOURS (OH)

By Alanna Lockward

Marronage, the lifestyle, ethics and socio-political organization of runaway enslaved communities outside the plantation system, has been an intrinsic component of the radical imagination of countless liberation struggles in the Americas. The interest in these transcendental yet hidden narratives is consistently gaining attention in the humanities. Its legacies and current entanglements in Afro-Equatorian communities, for example, confirm that ethno-education and marronage are inseparable. The teachings of the ancestors that have been labeled as “primitive” and even “diabolical” by state and private educational systems are now part of a decolonized curriculum entirely conceived and implemented by Maroon descendants.

There are distinct analytical and ethical implications embedded in the problematization of enslavement, the Triangular Trade and the plantation system when their factual co-existence with marronage is silenced. Oral archives are instrumental in this regard and the moving image is indeed a treasured medium in challenging this erasure.

In Sergio Giral's Maluala, the resistance of Maroons, or runway enslaved Africans, is done majestically. Although verbal, mental, and physical abuse intertwine in a symphony of cruelty, Giral’s faithful accounts show how resistance counteracts the barbarism of the European “civilizing” mission with courage and blood, supported by prayers of Islam, Yoruba, Congo, and Christian traditions.  Quilombo, palenque, maniel, manigua are some of the many names of those physical and spiritual spaces where the enslaved reinvented themselves as inhabitants of a free world, creating their own rituals in conversation with their surroundings.

The following insights into the self-proclaimed Maroon artistic practices of Nicolás Dumit Estévez are also part of a recent epiphany on the self-explanatory imprint of marronage in my own mental, emotional and spiritual decolonization processes which I have named Afrocentric but were still lacking this connection with Maroon legacies.

Alanna Lockward:  My first question is: why did you choose to leave empty the seat of the collector, of the private art patron in this fabulous project?

Nicolás Dumit Estévez: Your question made me tragar en seco, a saying that, as a matter of fact, does not have an equivalent in English. The closest I can get to translating this is by explaining how the act of swallowing is eased with saliva, and how there is no saliva involved when one traga en seco. The saying also implies that one was left speechless by a poignant comment or situation. Thank you for reminding me about collectors and patrons. I did not take them into consideration when developing Office Hours (OH). The closest I came to these important categories was by thinking about potential actions involving El Museo’s Board of Directors. Some of these actions were suggested by the Development Department and played with the idea of asking board members to loan personal items that visitors to El Museo could check out and wear while looking at artwork in the galleries. Board members are responsible for making major decisions shaping the life of the organization, such as approving work proposed for the permanent collection. With your question still fresh in my mind I want to publicly nominate to this governing body an artwork in its own right. This is a “piece” one can call historic, radical, visionary, or groundbreaking: the actual founding of El Museo by Raphael Montañez Ortiz.

AL:  Is Office Hours (OH) some kind of a statement of what all museums in the world should become forever, or do you imagine it as only possible in the particular context of El Museo del Barrio?

NDE: Office Hours (OH) had its origins while Chus Martínez was working as a curator at El Museo. The agreement was that I would work in conversation with her as part of an exhibition that she was developing. My initial proposal for Chus’s show was to invite all of El Museo’s offices, most of which are located on the third floor of the building, to pack and move to the ground floor space that El Café occupies.  El Café is a location within the building that experiences noticeable shifts of energy, triggered by the visits of large groups, or by the individuals and small cadres that trickle in almost unnoticed. Asking the offices and the staff to move to El Café, I believed, would bring them side by side with the galleries and its audiences. Likewise it would generate new synergies between curators, artists, and administrators, among others. I foresaw this action as serving to generate horizontality. Chus left El Museo and my plan had to be reconfigured due to budgetary as well as administrative reasons. Securing permissions to use El Café for months, relocating computers and desks, and dealing with reinstalling telephone lines was not feasible.

I am aware that I have digressed from answering your original question, but it is important to give you a brief summary of how Office Hours (OH) was born. I initially operated under the premise that my work would have no constraints as a result of budgetary concerns. The reality was different and one that, in the end, pushed me to work in a more resourceful direction; making do with what I/we had at hand. As someone originally from a “Third World” country, that is, an exploited nation, the work format I am describing was not new to me. In the Dominican Republic there is a saying that states that: “cuando el hambre da calor, la batata es un refresco,” “when hunger makes one thirsty, a sweet potato is a drink.”

Office Hours (OH) was conceived with El Museo del Barrio in mind. Nevertheless, I am open to the possibility of implementing iterations of it in other organizations. I do have to say that I am fortunate to have launched this project with El Museo. With the exception of the red tape that, understandably, one has to deal with to produce experiences such as Office Hours (OH), I have been given the green light to create. I must admit that I would be curious to see how Office Hours (OH) translates to other contexts. There is a sense of horizontality and comradeship at El Museo. I can’t imagine this would be the case in places where the division of labor is more marked. Experience tells me that because of my accent, racial features, and places of origin (the Dominican Republic, Lebanon, and the South Bronx), there will be art institutions in New York City where I would very likely have to assert my role as an artist constantly. I find this draining.

AL: What was the easiest part of implementing this multidimensional intervention and what was the most difficult one?

NDE: I will change the wording of your question because of the replies that this compels me to give you. The most rewarding experience Office Hours (OH) has opened for me is the opportunity to do away with some of the trappings that restrict who one is to a title, role, brand of clothing, or degree. In my going in and out of El Museo’s offices, talleres, kitchen, café, and yes, galleries, I have been able to connect with its staff at a more personal level. There have been times when some of us have looked at each other’s faces, point blank, wondering if some of the components of Office Hours (OH) were actually going to work. There is a great amount of trusting and risk-taking at a personal as well as a professional level involved in all of this. Conversely, there is a need to keep a healthy balance between our behind the scene personas and the more public ones.

As I am talking with you, I am visualizing the traditional nameplates that people used to put on their desks, and which bore their names and titles. Wouldn’t it be liberating if we could all relinquish what society expects from one, and instead list our passions and true selves on the plates I am describing: e.g.; Dumit, Cat and Raccoon Lover; Alanna  (please fill in the blank) _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ __.

Personally, the most difficult part of Office Hours (OH has to do with the introspective learning it requires me to do. Learning often involves growth, and true growth can be both exciting and painful. To be more specific, while El Museo and its staff have been genuinely welcoming, there are institutional protocols I must observe when implementing any of the components of Office Hours (OH). All in all, learning to listen and to communicate clearly can ease any of the discomfort that the growing pains I am undergoing as an artist, and foremost as a person, demand. The discomfort I am talking about does not necessarily have a negative connotation, but relates to the turning upside down of one’s world that meaningful art and deep engagements with life are meant to provoke.

AL:  You started your career in the arts as a curator when you were a medical student. Do you see this type of work as going back to your curatorial “roots”?

NDE: Time flies! I did not attend art school until I was 19. However, before taking my first 3-D or anatomy drawing classes, I co-curated an exhibition with Arvedits Tápia Polanco, at Casa de Arte, Santiago, Dominican Republic. The subject of the show was the local carnival, one of my favorite performative, spiritual, visual and political art forms, one that has no qualms about deviating from the expected. A quarter of a century later, I find myself curating an exhibition for El Museo del Barrio (Playing with Fire: Political Actions, Dissident Acts and Mischievous Actions) and working on Office Hours (OH), an endeavor which demands a curatorial approach.  Curating for me is a channel for enacting community, and for kindling collective synergies. It is also a valuable opportunity for allowing hidden, dismissed and radical voices, images, dreams, gestures, and visions to surface. Curating allows me to invite fellow artists, friends, participants and collaborators to disrupt History (with capital h) with histories and herstories.

AL: El Museo del Barrio started in itself as a decolonizing institution, in close dialogue with its constituency. Does your project aim at reminding everyone the true mystique behind its foundation, or did you have other intentions in mind?

NDE: The founding of El Museo in 1969 by Raphael Montañez Ortiz planted a decolonizing seed, or maybe more than a seed, a Molotov Cocktail in a complacent Art world that often dismisses the work of artists pushed to the margins (the Global South, the Third World, the Fourth World, undeveloped countries; you name it). In Montañez Ortiz’s words “The cultural disenfranchisement I experience as a Puerto Rican has prompted me to seek a practical alternative to the orthodox museum, which fails to meet my needs for an authentic ethnic experience. To afford me and others the opportunity to establish living connections with our own culture, I founded El Museo de Barrio.”[1]This poignant statement was posted at the entrance of El Museo’s main gallery, as part of Museum Starter Kit: Open with Care, a recent exhibition curated by Rocío Aranda. Forty-three years later, Montañez Ortiz’s words continue to ring true.

The implementation of Office Hours (OH) at a post-millennial El Museo seeks to fan the flame that Montañez Ortiz’s lit. The awareness that my presence at this organization may offer invites the staff to continue to keep their eyes/ears/mouths/pores open to the sounds, smells, tastes and textures that come through the windows of their offices. Talking about senses, one of the actions presented as part of Office Hours (OH) was Cookie Break, a culinary disruption for which Fabulous LuLu LoLo and myself, assisted by Bibi Flores, baked cookies in El Museo’s kitchen for the staff.  

AL: How does your radical presence as a Dominican-York, born-again Bronxite resonates with the large group of people involved in your project: do they say something like “it is about time,” or do they assume that your Dominicanness is self-explanatory in this context?

NDE: I would say that most of the staff at El Museo knows about my origins and identities in flux.  Some don’t, yet there are no questions asked about where I “come from.” I find this liberating, especially in the context of an “American” society so preoccupied with Othering and excluding. The same applies to my roles at El Museo. I have been acting at this organization both as the guest curator for an exhibition and as a catalyst for Office Hours (OH).Again, the staff has engaged, contributed to, and participated in these activities without a need to get into titles, but more in the spirit of teamwork and familia. Talking about a subject dear to you, decolonization, it has been Puerto Rican-launched organizations like El Museo that have been responsible for so much of my own coming of age as a Lebanese Dominican, Dominican York, and a Bronxite. Interestingly enough, I have been realizing that I cannot become a Bronxite without also becoming Puerto Rican and Nuyorican.

AL:  Do you see yourself in the future as a “decolonial coach” for museums all over the world or are you aiming larger than that?

NDE: This an enormous task. Linda Mary Montano, my mentor and performance art guru, made a similar suggestion. I am up for the idea of decolonizing the museum as institution at large. So much of the Wunderkammern mentality in the Art world has yet to be shattered. I often dream of the opportunity to be invited to perform a good old fashion Caribbean despojo (una limpia), a cleansing, of some of the most colonized gallery spaces around. I recently learned that botánicas in New York do in fact sell the guava branches required for this ritual.

My greatest thanks to you for the interesting conversation, to Sofia Reeser del Rio for her amazing job with Office Hours (OH), and to El Museo for its hospitality. What a great place to work as art and to put art to work!

[1] Ralph Ortiz, “Culture and the People,” Art in America, May-June, 1971, 27.

To learn more about Alanna Lockward click HERE

This interview is part of Back in Five Minutes, a residency program conceived by Nicolás Dumit Estévez for Office Hours at El Museo del Barrio.

This Q&A was first published with El Museo del Barrio as part of Back in Five Minutes

During 2014 -2015, artists of Latin@ or Caribbean descent living in New York City’s five boroughs are offered a studio located within El Museo del Barrio’s exhibition space. Selected participants, one per session, are invited to generate a new body of work in the midst of what is customarily understood by El Museo and its visitors as an area allocated for the installation of finished pieces. Instead, Back in Five Minutes allows for any performative elements informing the artistic process and practice to surface, as well as for the on-going presence of the resident artist in the gallery to become an artwork in and of itself. Participating artists generate  public programs and workshops, thus further extending the scope of “OH.”

Back in Five Minutes is a Component of Office Hours (OH), a project by Nicolás Dumit Estévez in collaboration with El Museo del Barrio’s staff, artists and audiences.

 

Francisca Benítez / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez Raful: We share a common interest in the so-called public space, which I call spaces of public use, because most of these are no longer public in a political sense, or there are restrictions on how people can actually use them. In your travels, have you come in contact with a truly public space?

 Fran Benítez: Unfortunately we are privatizing everything, and the little we have left, we are not taking care of. In terms of restrictions on how people use public spaces and/or spaces of public use, it is worth asking who is defining those restrictions and how are they being enacted. Are they the result of a democratic process? or on the contrary, are they forced by a dictator, or by a democratically elected official but with invested interests in real estate, by whom? How? I think we need to be constantly participating and building the commons, because if we don’t they will disappear completely, a vital public space is a requisite for a healthy democracy.

NDER: You are originally from Chile, the homeland of artists and collectives like CADA (Colectivo Acciones de Arte), y Las Yeguas del Apocalipsis, the Mares of the Apocalypse. Can you talk about the influence that this artistic lineage may have had or continues to have on artists of your generation?

FB: There are very interesting echoes of the Chilean Student Movements of 2011, where site-specific street performances carried out by students played a vital role as political tools for peaceful protest and resistance, bringing attention to the problems of the neoliberal model, gathering wide public support and demanding government action. Flash-mobs and other internet-era strategies were obviously a big part of it (the Revolución Pingüina of 2006 had largely been coordinated through the internet) but there are local histories of art and activism that sieve through all this, for example in 1800 Hours for Education, a durational performance where more than 300 students took turns to run for 1800 uninterrupted hours around La Moneda, the government palace; or Thriller for Education, in which nearly 3000 students dressed like zombies took over the Constitution Plaza in front of La Moneda to perform the choreography of Michael Jackson’s thriller. In one part of his book Háblame de amores (2012), Pedro Lemebel (half of Las Yeguas del Apocalipsis) talks about “la política del arte relámpago” where he describes some of the protest actions planned and carried out against the Pinochet dictatorship in the ‘80s, among them a “tree of legs”, to bring attention to the tortured and the disappeared. I see that artistic lineage continuing in the work of Francisco Tapia, also known as “Papas Fritas,” the artist who stole and destroyed $500 million worth of student debt from Universidad del Mar and then presented the remaining ashes of the burned documents in an exhibition at GAM. He is currently leading the project Desclasificación Popular, working with victims of the dictatorship to declassify the Valech Report, which recognizes 40,018 victims of human rights abuses yet protects the identity of the perpetrators with a 50 year pact of silence. I came into contact with his work for the first time when we were exhibiting in the first Beijing Biennial in 2009. Papas’ contribution was done remotely, in the form of a video and installation titled The Great Firewall. Even though he is an individual artist, not a collective, I see a link between Las Yeguas’ work and his, mainly because of his guts, integrity, humor and disruptive strategies. But this opinion is really spontaneous, the artistic lineage you mention is so strong and its influence widespread on so many artists of my generation, it would be really difficult to pin it down in the space of this interview, it could be a Ph.D. thesis.

NDER: Chile is also the homeland of Pablo Neruda, Gabriela Mistral, and a significant number of poets and writers like Alejandro Jodorowsky. Does this have a connection to the use of poetry in your work?

 FB: When I was a kid I went to an “encuentro de payadores” (popular poets encounter) in Molina, the nearby town in the rural part of Chile where I grew up. There I saw for the first time improvisation duels by popular poets in “décimas” and “cuartetas.” I was deeply impressed. It was the mix of improvisation and structure, the personal spontaneous thoughts in the collective creation in situ that attracted me, more than any particular idea of national identity. I would find the same exhilarating feeling 10 years later in jazz jam sessions, and later witnessing beatrhymers’ battles. It also might have to do with poems I learned from my grandma and with my architectural education in Chile (which in turn has been influenced by the philosophy and methods of Open City and the school of architecture of the UCV)… Everything finds its way into my work, the things I see on the street, just as much as the verses I read.

NDER: I have become increasingly enamored of poetry, the spoken word and with choreography, and so I have been opening my senses to the work of The Peace Poets, Caridad ‘La Bruja’ De La Luz, Pedro Pietri, Josefina Báez, Arthur Avilés, and Luis Malvacías. Who are the contemporary poets and choreographers that are nurturing your soul and imagination?

FB: As I’ve been learning sign language (mainly LSCh, in Chile and ASL in the United States) and more about Deaf culture, I have become interested in Deaf poetry, first as a form of expression in Deaf communities, as an art form, performance, and a literary form that happens in space. I’ve been looking at the work of different Deaf poets through the internet and at Deaf poetry jams, and I’ve been focusing on how some rhyming structures obey hand shapes for example, some other movements, or how the possibility of multiple meanings works here, how some structures become recurrent (like A to Z stories or number stories). There’s a great poem by Peter Cook called Need about our society’s addiction to oil. In this poem the handshape and movement for the word “need” becomes a classifier for an oil-extracting pumpjack and from that moment on, the narrative spills out to engulf us. I’ve been frequenting ASL poetry events, attending seminars about the subject, and creating participative performances to go further into this, but I have barely scratched the surface.

A couple of memorable pieces that I keep thinking about: Christine Sun Kim’s Face Opera, in which a group of Deaf performers, including the artist, take turns in acting as a choir “singer” or conductor through the use of face markers or visual nuances (eyebrows, mouth, cheeks, eyes) to “sing” without actually using their hands. I’m also very interested in Christine’s drawings and how she works with notation merging conventions from ASL and music. There is a piece by dancer-choreographer Paul Wenniger that I can’t take out of my mind; it’s called 47 ITEMS, Ingeborg & Armin that I saw in 2009 in Vienna. Based on a poem by Michael Donauser, the story is narrated by the movements of 4 dancers (Ewa Bankowska, Laia Fabre, Lisa Hinterreithner, Esther Koller) that spend nearly 70 minutes stacking and re-stacking consumer products commonly found in a supermarket, creating space and making it evolve, conveying movement, characters, and the passing of time. The sound design by Nik Hummer is also fantastic, consisting of several mp3 players concealed inside different products that change volume and sonic predominance depending on where on the stage they are placed; on top of that there is a layer of live music with Franz Hautzinger playing the trumpet.

NDER: So much of New York City has changed since I moved here a quarter of a century ago. Are any of these architectural developments reshaping your actions in spaces of public use? I am asking because you have a degree in architecture, and because I am a stubborn New Yorker who refuses to relate to the glass towers that dominate the city’s visual landscape these days. I personally move and walk among the older buildings I so much love.

FB: Change is inherent to New York City; I moved here in 1998 and oh boy, it has changed! as it always does, but to me something that is also inherent to New York is its diversity in terms of cultures and economic realities. It’s what made me come here as an immigrant. Unfortunately more and more of the change we are seeing is put forward by the homogenizing forces of gentrification and luxury development, while low income people are ignored and displaced. And it’s not just being done by market forces, but also by top-down racist planning policies and unscrupulous politicians. I live in Chinatown in Lower Manhattan, a neighborhood filled with blatant examples of what I’m talking about: look a the recent sale of the city-owned care facility Rivington House to developers to be transformed into luxury condos (through a shady deal involving the mysterious removal of a deed restriction); look at the Seward Park Urban Renewal Area (SPURA), whose promise of affordable housing got somehow lost and after laying around empty for 50 years; now market rate housing with barely a 20% “affordable” component is being built in place. We saw the city approve a 2008 rezoning plan to protect the East Village and leave Chinatown and the Lower East side unprotected to be easy prey for developers, look at the Extell tower and the coming JDS and L+M luxury developments. We are seeing the Bloomberg-De Blasio accelerated privatization of NYCHA, and now we are seeing the De Blasio plans for “affordable” housing with upzonings in many low income communities across the city, a move that will only accelerate displacement in exchange for a few units of housing affordable for middle class people lucky enough to win this lottery. It’s really terrible. If you look at the data on wage stagnation and people living under or near the poverty line (45% of the population of New York City according to 2014 office of the mayor’s data), and then compare it to the rates of housing production it doesn’t make any sense: it’s a recipe for disaster and for more homelessness.

Somehow I still have faith in this city and in New Yorkers, outrage and mobilization can change things. The Tenement House Act of 1901 started to respond to terrible housing conditions, the Lower Manhattan Expressway plan was stopped by local communities and activists who took to the streets, the demolition of the old Penn Station propelled such an outrage that the Landmarks Commission was created in response, Occupy Wall Street changed the conversation nationwide. I have been meeting people who are engaged in active resistance, in my neighborhood for example, I have joined the efforts of the Coalition to Protect Chinatown and the Lower East Side, composed of several community groups and organizations advocating for social and environmental justice. We are advocating for the adoption of the Chinatown Working Group plan, the result of more than 5 years of meetings that included over 50 community groups in addition to the expertise of two planning schools (CUNY and Pratt). The plan aims to preserve the character and affordability of the area for its working-class immigrant population by stopping the privatization of public assets and land (NYCHA in particular), upzoning some areas while stipulating affordable housing requirements above current city standards, placing height limits on significant parts of the neighborhood and creating a special district with a variety of anti-displacement strategies. We’ve been encountering staunch opposition in City Hall, where the administration has dismissed the community-led rezoning saying it’s “too ambitious” but we are not backing down. Our actions are varied, from gatherings, conversations, door to door organizing, marches, protests, pickets, participation at public hearings, community board and town hall meetings. Positive change takes a lot of work and a functioning democracy needs so much more than our participation via the ballot box; being part of the shaping of our cities is crucial. This is full of complex and opaque processes, and this complexity is used as an excuse by people in power to exclude us from planning and decision-making. Part of my work has been collaborating with different organizations to demystify those processes, to make them accessible to the people and to facilitate community participation.

NDER: With the advent of the Internet, e-mail and FB, there is a proliferation of information that feels extremely overwhelming. The more e-mails one deletes the more one receives, or so it seems. Do you have any advice for helping one to employ language in a heartfelt way?

FB: I value real time face to face interaction, with loved ones, friends, community, random people in the streets, humans in general, and nature. I don’t feel comfortable online at all. I have a hard time communicating via Facebook, it’s overwhelming. Sure it’s a place where everyone is sharing their thoughts and has a lot of potential for political action, but then I wonder how much does it connect us and how much does it alienate us, enclosing us in narrow echo chambers and collecting our data. The Yes Men are on point: no amount of clicking can replace people getting together in a plaza. I don’t think I can be called paranoid, everything is being stored and we have seen crazy episodes in history where some really dubious characters have risen to power. It is perfectly possible that some global dictator would end up in power, won’t be into what you post (or posted 10 yeas ago) and will send a drone to your home to kill you. Without due process. Oh wait, right, that’s already kind of happening. We must speak up, yes, but there are so many ways of doing it.

NDER: Can you talk about what you have been doing at El Museo as part of the Office Hours (OH) residency? Why El Museo? Why a gallery space and not a plaza?

 FB: A gallery space and plazas. The first part of the residency took place this past September 2016 and the second part will be in February 2017. In the first part of the residency I used the gallery to continue my research on sign languages and Deaf poetry, engaging the audience in this learning process, collecting assignments from visitors and staff (assignment box) encouraging them to participate (brainstorming rhymes by handshapes), and inviting Deaf collaborators, the highest point being when Opal Gordon performed her History Music. The study of handshape rhyming extended the confines of my own studio space to include the concurrent exhibition, Antonio López: Future Funk Fashion, through a close look at the handshapes in Antonio’s amazing drawings, and coming up with rhymes based on them. Among the visitors was Tanya Ingram, an organizer at the House of Justice Deaf Club in Harlem who invited me to perform at the ASL Harlem night organized by the club at The Shrine, a gathering that usually happens there once a month.

Throughout my one-month residence I also got to walk through the neighborhood and continue working on a series of graphite rubbings on paper of foundational stones of buildings, starting by the two cornerstones of the building El Museo occupies (built in 1921 as an orphanage). Each rubbing bears the year in which the building was built; 1962, the Lehman Village NYCHA Houses; 1954, the Washington Carver NYCHA Houses; 1958, the Jackie Robinson Educational Complex. I have been looking for buildings that were created pursuing the “public good”, however hard to define what that idea might be.

During this first part of the residency I was also doing two projects remotely, both involving art institutions, public spaces and Deaf communities. The first one, Moebius Path, a performance in collaboration with SITE Santa Fe and the New Mexico School for the Deaf, was an evening of ASL poetry along a walk through both institutions and the park in between them. The other project, Creación colectiva: EL ciclo de la vida, was a workshop/performance developed long distance, in Cuenca, Ecuador, in collaboration with students from the Unidad Educativa Especial Claudio Neira Garzón, Estefaní Juca, the Cuenca Biennial and presented at Parque de La Madre for the biennial’s inauguration. All this has been a tremendous learning experience, and it makes me think again about the lessons from those student movements I mentioned before, interacting through cyberspace and traditional public spaces to devise new strategies and mechanisms for social change.

NDER: If you could use one single word to close this conversation, what word would that be?

FB: Thanks!

To visit Francisca Benítez’s website click HERE

This interview is part of Back in Five Minutes, a residency program conceived by Nicolás Dumit Estévez for Office Hours at El Museo del Barrio.

This Q&A was first published with El Museo del Barrio as part of Back in Five Minutes

During 2014 -2015, artists of Latin@ or Caribbean descent living in New York City’s five boroughs are offered a studio located within El Museo del Barrio’s exhibition space. Selected participants, one per session, are invited to generate a new body of work in the midst of what is customarily understood by El Museo and its visitors as an area allocated for the installation of finished pieces. Instead, Back in Five Minutes allows for any performative elements informing the artistic process and practice to surface, as well as for the on-going presence of the resident artist in the gallery to become an artwork in and of itself. Participating artists generate  public programs and workshops, thus further extending the scope of “OH.”

Back in Five Minutes is a Component of Office Hours (OH), a project by Nicolás Dumit Estévez in collaboration with El Museo del Barrio’s staff, artists and audiences.

 

Jane Clarke / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez: Jane, it is quite a challenge to think of playful ways to format a conversation about play. I suggest we talk about how we interacted with the world when we were six. I can tell you that my toys were rocks, found objects, and sometimes adult’s tools that could be deemed as dangerous. What about you?

Jane Clarke: When I was six and living in the suburbs of England, close to the countryside, my toys were also sticks and stones, soil and water, flowers and leaves.  Climbing trees was a highlight; finding flint stones that could be imagined as tools to cut and hammer; using horse chestnuts on strings to compete with others to find the victorious champion, gathering flowers in the parks and woods to make imagined jewelry and home furnishings.  Yes, the freedom we were allowed to have at that time could be deemed as dangerous today.  It is much harder for parents, certainly of children in the city, to be able to allow their children to be independent in this way. However, the child’s need to play and imagine remains the same in order for them to develop in healthy ways. To be able to play is a necessity for children, it is not an option!

NDE: What is the role of freedom in play and what are some of the limits we should keep an eye on? Please note that I am now approaching play not just as a children’s activity, but as one in which adults engage as well.

JC: Children need the freedom to be able to think in authentic and meaningful ways.  They need time to be able to solve problems, they need to be encouraged to take risks and to be trusted in this process.  They also need materials that are open-ended and that can offer multiple possibilities.  Obviously, safety is always something that should be monitored by the adult in this process, monitored but not suffocated. For example, if a child is being taught how to use a hammer safely under the guidance of a grown up, sometimes the child will bang his or her finger or thumb and it will hurt. That can be an important part of this learning process. For adults it is harder for some of us to return to this unbridled landscape of play; sometimes we need permission and encouragement to be able to open up to playfulness. Again, adults, not dissimilarly to children, need materials that can ignite possibilities, they need to be given encouragement and the time to open themselves to a process that may have become unfamiliar to them; they need to feel safe and respected in order to take this plunge.

NDE: Too much work and no play makes Jack and Jill a dull child. The project, for lack of a better word that I have developing for El Museo del Barrio, is entitled Office Hours, and it deals with the concept of play as work and work as play. For this I have been inviting the different departments of the organization to conceive of actions through which members of the staff can reveal their creative selves. Can work be play?

JC: Yes, children’s play is their work!  Working in a progressive school that has honored this process for more than 100 years, it has been illuminating to observe the natural shift that happens for children and adults as they enter an environment with this philosophy. For children the shift is an easy one; they feel safe in the space that honors who they are and what they are capable of doing; for adults it can sometimes take longer: “When is my child going to really learn something?” Yes, I do believe that work can be play for adults also. However, the demands of the different aspects of the professional world we find ourselves in can sometimes cloud possibilities.  The time pressure that so many of us find ourselves confronting in our professional lives can be suffocating; authentic play cannot be rushed, but has to be nurtured and given time to unfurl. It cannot be found by pressing a button. Being open to play can also sometimes be frightening for adults because it has become unfamiliar.

NDE: You work at the historic City and Country School in Manhattan, a place where play has a preeminent role in the curriculum. What do you have to say about the relationship between play and age? Do people tend to play less as they get older?

JC: An interesting observation for me has been the way in which seniors in our society are often able return more easily to the creative practice that playfulness requires. Somehow, reaching a moment in their lives when they do not have the same pressures burdening them seems to allow them to experience the creative joy of, for example, playing with art materials and creating something that gives pleasure and a sense of spontaneity. These opportunities can offer new possibilities in life; different ways of knowing yourself and other people.

NDE: Back to Office Hours, and the jobs we pursue in the adult world, can you talk about the different kinds of play? I am asking because I am curious about how grown ups may approach, for example, parallel play. In other words, I am trying to come up with activities we do in our daily jobs that could illustrate the different forms of play.

JC: I think almost everything we do in our daily lives as adults can offer the opportunity for play, we simply have to allow the space for this to happen. In a spontaneous exchange, for example, with someone we connect with as we travel to work on the subway, we share a smile, a look, a conversation; there can be a playfulness in this exchange. Where there is playfulness, there is always joy. As we go about our daily tasks in the workplace, no matter how routine our responsibilities may be, there are always different approaches to a task. If, for example, your job is a waitress in a restaurant, a doctor in a hospital, a driver on a bus, most often we are connecting with other people in this process. Spicing the routine with the unexpected has to be a key. There are always things that have to be accomplished in order for a job to be well done, but playfulness does not threaten the accomplishment of a task, it can simply make it more pleasurable. For example, if your work in a restaurant requires you to set tables in a specific way as part of your job, the action itself can be a routine, but what you think about as you do the work is controlled only by you. If you allow yourself to be playful in your thoughts as you work, a task can be transformed into a different experience. This playfulness can quickly extend and influence the people with whom you work. When you play with someone else, your relationship with them changes and you see each other in a different way.

 As mentioned before, the process of play is not an option for children to develop into healthy beings. Even if children are raised in a more solitary context, they will find a way to be playful simply because they have to, they cannot choose another route. However, if this process is not valued and/or encouraged, it may be harder for them to lead successful and fulfilled lives as adults.

NDE: As an artist who works with art in everyday life, a field developed by art visionaries like Allan Kaprow, and Linda Mary Montano, among others, I often seek opportunities to invite people to drop their preconceptions about who they may be and what the world expects from them, and to play with who they really want to be, or the world they want to bring about. Can art be play and can play be art?

JC: There is no doubt for me that art can be play and vice versa. To play is to imagine and to imagine offers endless opportunities for anyone. The image we present to the world is a façade for what lies beneath. When children play they often create things of beauty and create connections with each other. It is through that experience that they know themselves in deeper ways. If I imagine what it is like to be someone else, I have the possibility for deeper understanding. I also have the possibility to control the image/person I am creating, therefore I can experiment with the knowledge that I am safe; I am ultimately in control of this experience.

NDE: Is there room in play for rehearsing or is play by nature spontaneous?

JC: I think we can also learn from children not only the spontaneity of play, but also the need that children have to repeat experiences in order to better understand how things work. It is not exactly a rehearsal because each time the experience is different, but the process can be practiced. For example, children are always intrigued to better understand family relationships and how the family works. They may consistently act out the same drama taking place within an imagined family in this process. Is this a rehearsal?  Not exactly, there is no final show, it is the very moment of play that is significant.  The experience itself, in the moment, is what is important; the memory of that experience, however, may affect how things play out in a follow-up.

NDE: How would you say time and play interact with each other?

JC: For young children the concept of time is obviously very different from our own understanding of time.  In order to truly play in an organic and fluid way, children and adults need almost to exist in that timeless moment.  We need to allow time for the natural engagement of play to develop and to grow, for ideas to develop and ignite, and for the ebb and flow of play to run its natural course. A hurried moment is not conducive to the seeds of play.

NDE: Can you give me and the staff at El Museo del Barrio a good reason to keep play alive, even as we grow older and our commitments become more demanding?

JC: The most important thing I can say is that the ongoing practice of nurturing our deeper and more playful, creative selves will certainly make us feel more fulfilled and, I believe, happier in our lives. Carving out time to engage in playful pursuit is important and like anything else requires a level of commitment. The experience of play feeds itself and once you have opened the door you will not look back!

Jane Clarke, Director, Lower School, City and Country School, New York, NY.

This interview is part of Back in Five Minutes, a residency program conceived by Nicolás Dumit Estévez for Office Hours at El Museo del Barrio.

This Q&A was first published with El Museo del Barrio as part of Back in Five Minutes

During 2014 -2015, artists of Latin@ or Caribbean descent living in New York City’s five boroughs are offered a studio located within El Museo del Barrio’s exhibition space. Selected participants, one per session, are invited to generate a new body of work in the midst of what is customarily understood by El Museo and its visitors as an area allocated for the installation of finished pieces. Instead, Back in Five Minutes allows for any performative elements informing the artistic process and practice to surface, as well as for the on-going presence of the resident artist in the gallery to become an artwork in and of itself. Participating artists generate  public programs and workshops, thus further extending the scope of “OH.”

Back in Five Minutes is a Component of Office Hours (OH), a project by Nicolás Dumit Estévez in collaboration with El Museo del Barrio’s staff, artists and audiences.

 

Ricardo Miranda Zúñiga / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez: Can you talk about the use of firearms in On Transmitting Ideology in Playing with Fire at El Museo?

Ricardo Miranda Zúńiga: Through the amplification of mass media, ideological rhetoric is a powerful cultural weapon. I wanted to make as transparent as possible the power of ideological speech and its transmission through the media; mounting the radios onto the forms of AK47s and Uzis immediately triggers this link–the transmission of ideological speech is a political weapon.

NDE: I had the opportunity to see images of the performance of On Transmitting Ideology in Berlin, Germany. What were some of the reactions from passersby? My understanding is that people in the streets encountered you, as well as a small cadre of performers carrying wooden AK47s? How did you go about recruiting participants for your piece?

RMZ: The march was one act of a 24 hour sound performance titled Moving Forest that was commissioned for transmediale.08: CONSPIRE, an annual art and digital culture festival in Berlin. The performance and call for participants was circulated during the festival, so it was festival participants that volunteered to be part of the performance. The march of 20 participants was from Haus der Kulturen der Welt to the public park Siegessäule with a stop by the mayor’s home. My constant fear was that of authorities stopping us, but police merely looked at us with disinterest. Also most pedestrians merely paused to watch us. Some asked what we were doing and, when English speaking, we had them listen to the audio montage. People who did so generally understood the work and were only surprised by the extremism spoken in the historically famous speeches.

NDE: There is a great deal of debate among those who advocate for guns and those who want to ban them. I am wondering how On Transmitting Ideology may or may not position itself in the context of this push and pull.

RMZ: The representation of the gun is to reflect the violent nature of ideology and if one listens to the audio montage, it captures extremism. I consider both violence and extremism as negative characteristics of society. The reading of the work that is most in line with my goal in creating it is that we, as a society, need to move away from both weapons and ideological extremisms–political and religious.

NDE: What are your thoughts about the politicization of aesthetics. It has come to my attention that while it is fashionable to make “political” work, politics are not a hip subject in the art world

RMZ: I have little interest in the art world. I’m much more interested in art that exists outside of the art world; art that engages people who are not seeking art and may function outside the gallery or museum. I’m interested in art that attempts to weave itself into the fiber of everyday culture while investigating, questioning and perhaps critiquing normative culture to stir self-reflection. Much of the exchange in the art world is to decorate the homes of the wealthy or perhaps to serve as an investment for the wealthy. Perhaps for the art collector investing in work that portrays current day politics is a bad long-term investment choice, and not the best home decoration. If the artwork is political, it needs to be sufficiently abstracted or undefined to function as a commodity object, so that any political potential has been muted.

NDE: Making political art work entails a big responsibility and a challenge as well. How can art that is politically-conscious live beyond the art world and effect change in society at large? And is this the role of the artist?

RMZ: This is a tough question because I don’t know how one would measure the effect of politically charged work upon others whom it may inspire to act. I believe that as long as the drive to create political art is sincere–that the artist is compelled to make political art due to first-hand experience of injustice, inequality, the misuse of power, it is not the role of the artist to effect change. The role of the artist is to capture and convey.

To visit Ricardo Miranda Zúñiga’s website click HERE

This interview is part of Crossfire, which was a program for PLAYING WITH FIRE: Political Interventions, Dissident Acts, and Mischievous Actions, curated by Nicolás Dumit Estévez raffle at El Museo del barrio

About Crossfire:

Nicolás Dumit Estévez asked artists in Playing with Fire to interview each other as well as to engage with him in Q and A’s dealing with their specific contributions to the exhibition or with their art practice in general. These exchanges aim to spark conversations, debates, and to plant a seed for potential collaborations between the participants. During the last seven years, Estévez has received mentorship in art and everyday life from Linda Mary Montano, a leading figure in the performance art field and a pioneer of the Q and A format within the arts. For example, see Performance Artists Talking in the Eighties published by University of California Press. Crossfire was conceived and edited by Nicolás Dumit Estévez.

 

Quintín Rivera Toro / and Nicolás Dumit Estévez

 

NIcolás Dumit Estévez: How did Gíbaro come about, and what does this action mean to you at personal level?

Quintín Rovera Toro: This is the story of two men, both named Manuel, who have influenced me deeply at an intellectual, as well as at an emotional level. First, I was fortunate enough to study history at the University of Puerto Rico with Professor Manuel Alvarado Morales before he passed away in January of 2010. It wasn’t until I reached the university that I had access to a non-superficial, non-“sanitized” version of my country’s history. Under Alvarado Morales I had the opportunity to learn an abundance of facts and information, and it was through this exposure that I learned about the second Manuel; the journalist and poet, who was also a medical doctor, Dr. Manuel A. Alonso, who published in 1845 his book of verses entitled Gíbaro (spelled with a “g” as in old castellano). In this book Alonso depicted the customs and traditions of the Puerto Rican countryside, as well as of its working class folklore. The term Jíbaro, approximately translates as “hillbilly,” and is commonly used pejoratively.

Gíbaro, the first acknowledged literary accomplishment of the history of our culture, instantly became a point of personal pride. The thirst for such information impelled me to celebrate it, by inscribing the title of the book on my head for the public to witness. As was part of my intention, people asked me about the design on my head, and I had a chance to explain the facts. Using the word Gíbaro as a proclamation, my head turned into a billboard. The term became a form of empowerment by subverting its traditional meaning, and by simultaneously promoting this piece of beautiful literature.

NDE: Jíbaro has been used as a stereotype to refer to people who come from the countryside or those who reside there.  What are the implications behind calling oneself jíbaro as opposed to using the term to refer to someone else?

 QRT: In our age of academic and socio-political correctness, I feel that this is a way to re-examine the term and to re-signify a fact that people in my culture often try to ignore: that us Puerto Ricans come from a very mixed heritage. “¿Y tu abuela dónde está?, Where is your grandmother? Con el negro detrás de la oreja, With black behind the ear. Both of these popular sayings refer to the fact that our genetics are not predominant in any one ethnicity, certainly not White European. I have stopped using the term jíbaro (although I grew up with it being very normal) to refer to a third person. I actively curb myself. Likewise with many other terms that might be culturally common, but really just propagate problems of inequity such as racism, classism and sexism.

NDE: Why did you decide to document Gibaro in photograph, and is the photograph the actual artwork or the documentation of an action?

QRT: To be honest, this photograph exists thanks to a snapshot. The photo depicts me right before stepping out of my car for an opening in the Museo de Arte de Puerto Rico back in 2006.

Gíbaro was originally meant to be an action/performance. Interactions with passersby and the consequent questions and conversation is where the art making really was for me. The action gave me the chance to express my passion for Alonso’s book of verses, and for the historic fact that this was the first acknowledged piece of literature in our culture. My haircut grew out very quickly, therefore making Gíbaro an ephemeral artwork. I am very glad that this photo was taken, because I get to continue to talk about it. Many of my works, like this one, exist now only as stories, yet they are still interesting experiences. They represent lessons that I learned from the conceptual era in art history.

NDE: What is your connection to Puerto Rico, besides the fact that you were born on the island and that your family lives there? I am asking because we met in Berlin, Germany, then you moved to Rhode Island to pursuit a graduate degree, and after graduating decided to relocate to your homeland. 

QRT: I also lived in NYC for 7 very intense (!) years where I spent the best of my youth. Perhaps an interesting prefix and semantic layer for the word connections could be inter-connections. As an islander, and like any islander, we have no roads to interconnect us to other lands. We are not interlocked with other states as is in the U.SA., Canada and Mexico; or other countries. Or as is in Asia, Europe and South America. It is not so simple for us Puerto Ricans to travel. We can’t jump in a car and go cross-country. We therefore must travel abroad, relocate abroad, experience newness abroad. The “diásporas” between Puerto Ricans and the U.S.A. are recurring and cyclical due to our American citizenship status (see the Jones Shafroth Act of 1917, for an incredibly complex set of decisions based on the subject of national identity). That being said, we do enjoy an incredible advantage over the rest of Latin America, due to the fact that we are not undocumented immigrants once in the U.S.A.

I conceptually work with locality and identity as a subject matter. The origin of my identity, which I actively choose to be a Puerto Rican identity, and further more a cagüeño identity (proud to be born in the municipality of Caguas, Puerto Rico), is a constant source of inspiration. There is work to be done, and here is where I am most useful. I also use Puerto Rico as an intellectual reference point for me to experience the rest of the world. I do so as a critical thinker, as a maker of art statements, objects, and experiences.

I could also say I relocated back to Puerto Rico due the emotional and intellectual need to bring my daughter back to our cultural roots. I was well aware of the fact that the economic crisis has affected the quality of life in the island. The benefit of family and belonging is unequivocally more important than better asphalted roads, more diversity in culinary options or access to the latest trends. We’ll have our chances to consume “better” culture elsewhere again. This is what us islanders do.

NDE: I am curious as to the connections that you and artists from your generation, living in Puerto Rico, are forging with their counterparts in the Caribbean and in the Caribbean abroad? I am asking because the migratory borders that situate Puerto Rico out of reach for most “Third World” peoples. 

QRT: This is a constantly perplexing reality in my mind. We do not have a significant exchange with the rest of our Caribbean counterparts, a ridiculous fact in my opinion. Nevertheless, this is no accident. We have become insulated from the rest of the Caribbean in so many ways because of our relationship to the U.S.A. I sometimes have this image in my head that we are mapped alone in the Caribbean Sea, as if someone had whited out the rest of the islands around us, when really it is us who have been whited out from the Caribbean map. A very telling example is the famous saying: Cuba y Puerto Rico, de un pájaro las dos alas, Cuba and Puerto Rico, two wings of one bird. We share the same design in our flags for Christ’s sake! But nothing could be further from that truth today. Socio-political events such as Castro’s revolution and the U.S. military presence in Puerto Rican territory have made us become a separate phenomenon. Likewise with the rest of what you have called “Third World” peoples. We still are the Third World! I see it in our collective behavior. It is very palpable in our governmental corruption, underground economies, but mostly in our social approach to co-existing. We have been under the influence of a “First World” system for roughly 3/4 of a century, yet our access to it has been through the unsustainable economic possibilities provided by a “democratic” capitalist system.

We are not in any way self-sufficient. We import an abnormal amount of what we consume. We have no real fishing industry in spite of having water all around us. The examples and contradictions are endless. I hope that we become more aware of these underused advantages and of our proximity to other Caribbean nations, and use art as a bridge to help us overcome the not- so-evident political, military and economic barriers dividing us from the rest of the Antilles. Anyone up for an artistic Confederación Antillana? Anyone? Anyone?

To visit Quintín Rivera Toros’s website click HERE

This interview is part of Crossfire, which was a program for PLAYING WITH FIRE: Political Interventions, Dissident Acts, and Mischievous Actions, curated by Nicolás Dumit Estévez raffle at El Museo del barrio

About Crossfire:

Nicolás Dumit Estévez asked artists in Playing with Fire to interview each other as well as to engage with him in Q and A’s dealing with their specific contributions to the exhibition or with their art practice in general. These exchanges aim to spark conversations, debates, and to plant a seed for potential collaborations between the participants. During the last seven years, Estévez has received mentorship in art and everyday life from Linda Mary Montano, a leading figure in the performance art field and a pioneer of the Q and A format within the arts. For example, see Performance Artists Talking in the Eighties published by University of California Press. Crossfire was conceived and edited by Nicolás Dumit Estévez.

 

Maris Bustamante / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez: Thank you Maris for agreeing to participate in this interview. Your work is of great relevance to artists from the new generation.

My first curiosity is about the degree of freedom to create that one could sense in the Mexican capital of the ‘80s. This is a period that precedes the hyper- commercialization of art and the artistic that is prevalent today.

Maris Bustamante: Within humanity there are always limits to thinking and making freely, and additionally Mexico is a very conservative country. In post-colonial Mexico, structures are organized so as not to give permission, because people will then liberate themselves. In the ‘70s and ‘'80s, making and talking about experimentation and especially about change used to provoke scorn and dismissal from almost all of one’s colleagues and institutions.

NDE: In an interview with Sol Henaro, in part of her publication, you discuss how you and No Grupo remained aware of artistic terms and impositions coming from outside. My understanding is that you, meaning you and No Grupo, used to reflect on your art practices as artists working within a very specific context and realities. What can you add to this, particularly in reference to the globalization of artistic practice?

MB: Our political frame of action was the legacy of 1968 within a Latin American context, and to artistically negotiate the enormous baggage of the traditional, logical, object-oriented culture with its continuous, historical experience over at least seven hundred years, with the exception of a very few ruptures.

We worked from our own geographic location to recuperate popular urban culture itself. But we did not want to fall prey to mannerisms or hollow superficialities. We were interested in recognizing ourselves as belonging to the left, but not in an orthodox or pamphleteering way, and our work clearly reflected this awareness. We were not at all interested in falling into the trap of making sensational work with a tabloid-like content.  We accepted the challenge to produce a contemporary body of work attuned to its time.

Economic globalization has been a disaster at a hemispheric level because of the free flow of products. This globalization does not include the possibility of a wide and free circulation of people and ideas. Those who profited from economic treaties were Others, both here and there.

On the other hand, the exponential growth of technology has supported us, allowing us to interrelate in an instantaneous and efficient way. This has allowed for disruptions of the absolute influence that traditional spokespersons for the System used to exercise. Thank to this we can see with clarity that schools and universities have become lazy. Those who become artists do so in spite of the systems.

NDE: What is your relationship to performance art, an artistic form that in in vogue, and that is not exempted from having a connection to colonialism and imperialism within the arts? The “history” of performance art traces its roots to Europe and the United States.

MB: For us, performance art was a platform that we invented and that we ended up locating conceptually to substantially change the artistic system in Mexico. Performance art helped us change how we thought and made art, and to critique many things that were in a deplorable state. There was a great need for drastic changes. We foresaw those changes that today have become commonplace. We foretold them.

From this we developed ideas and concepts through artwork, texts, and essays both through the academy as well as through artistic praxis to defend performance art from Western cultural hegemonies. First Western European, and then Anglo American thought not only to appropriate it but to also expropriate its platform to claim it as part of their own historical development.

 What we did in performance art, installation and ambientaciones (which we call non-objectualisms) was to develop them from a Mesoamerican duality, from a very different cosmology.  Once this approach became recognized and eventually fashionable, it stopped interesting me because once things become officialized they go down a road of no-return, one of repetition and laziness.

NDE: I am intrigued by the attention that your work in general gives to the autochthonous, to the quotidian in Mexico, at the same time that it formulates ideas and images at a sophisticated conceptual level.  How do you achieve this dialogue?

MB: Our economic situation was always quite precarious, however we decided to work with our own traditional baggage in order to overcome this. When one does this with integrity, the results are clear and potent. We were very poor because we would go from one economic crisis to the other, because capitalism was already foretelling what it would do with all of us. But we did no allow this to deter us. We were very ambitious, conceptually speaking.

Our decision was to value cultural elements that were in harmony with our intentions.  Juts like Picasso valued Black art and, during their time, the muralists recognized the value of Pre-Cuauhtémoc art, we decided to work with our immediate heritage: this mega-city that has become more and more complex due to anonymous popular contributions. We decided to recognize this urban popular culture as a way to voluntarily set ourselves apart from the elite bodies that develop and co-opt the arts for themselves.

NDE: How did you come up with the idea of patenting the taco?

MB: My main idea was that of creating a social performance, and that of offering to the people the possibility of circulating in performatic situations; to pull it out of the galleries and museum, widening the perception of the public.  All of this required identifying an element with enough power, content and cultural force. When I found this element, everything else started to unfold. The patent, as with kidnapping, was a resource that conceptualists were already hinting at, and so I thought this was the ideal strategy to get attention and to catch the eye of the non-professional, which is what a proposal of this kind called for. 

NDE: Do you have any suggestions to share with artists from the younger generations? I am greatly inspired by the space that you, Melquiades Herrera and the No Grupo opened up to experimentation. This is something that takes effort to replicate in a time of international biennials and art fairs, and amidst the homogenization of the artistic “profession.”

MB: All of this paraphernalia is seeking to shed a light on artistic proposals as well as the individuals that produce them. They become class enclosures that attempt to distance the individuals and their proposals from the relevant political “mission” that art has had in the production of knowledge and ideas. I always understood, at least for me, that to be an artist is to do something that has not been done before and that makes a contribution to humanity. If I make art because “I like it” it only indicates a shallowness that has nothing to do with art. All the rest is “televising” art that is, it makes room for it in informal and lazy ways, as entertainment. To me, the alternatives in art are to make art or to make pure manualidades, handicrafts.

NDE: I hope that our next conversation can take place in Mexico City, my favorite megalopolis. Would you be up for getting together for some tacos?

MB: We will do so!

To visit Maris Bustamante’s website click HERE

This interview is part of Crossfire, which was a program for PLAYING WITH FIRE: Political Interventions, Dissident Acts, and Mischievous Actions, curated by Nicolás Dumit Estévez raffle at El Museo del barrio

About Crossfire:

Nicolás Dumit Estévez asked artists in Playing with Fire to interview each other as well as to engage with him in Q and A’s dealing with their specific contributions to the exhibition or with their art practice in general. These exchanges aim to spark conversations, debates, and to plant a seed for potential collaborations between the participants. During the last seven years, Estévez has received mentorship in art and everyday life from Linda Mary Montano, a leading figure in the performance art field and a pioneer of the Q and A format within the arts. For example, see Performance Artists Talking in the Eighties published by University of California Press. Crossfire was conceived and edited by Nicolás Dumit Estévez.

 

Javier Hinojosa / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez: Javier, your photographs of Melquiades Herrera with which you are participating in Playing with Fire: Political Interventions, Dissident Acts and Mischievous Actions always put a smile on my face. These photographs are installed right by the entrance of the galley and so, every time I visit the space I am in a good humor. Can you talk about the histories behind the production of these images?

Javier Hinojosa: I am glad that they make you smile. Melquiades was an irreverent person and, as a matter of fact, his characterizations were packed with his sense of humor. These were fun work sessions in which he always surprised me with new characters. The series Las faces de Melquiades, The Phases of Melquiades, were the photographs with which I participated in the biennial of photography in Mexico in 1986, and I still remember the commentaries made by the public about the humor in the work amidst the preponderant solemnity that existed then in the photographic circles.  

Melquis and I met at the Escuela de Diseño, where both of us were starting to teach. We became close friends.  I still remember how our work on the portraits in the exhibition at El Museo started.  I approached Melquiades about taking them for an art portfolio that was meant to showcase artists who will become well known in the future. He accepted my invitation and we walked through the center of Mexico City together with Maris Bustamante and Rubén Valencia, all of these members of the No Grupo. Melquiades pulled out a sugar skull on the spot that he was carrying in a market shopping bag that he always traveled with, which was full of tchotchkes. For him all of these were precious objects that nurtured his collections. This is when I made the first of several studies. These photographs were not published in the portfolio because Melquiades asked me to make a portrait depicting a mask made out of combs. I selected this image for the portfolio, it has become an iconic representation of Melquiades’s creativity and spirit. I decided to title this image El señor de los peines, The Lord of the Combs.

NDE: How did the complicity between Melquiades and you emerge at the moment of creating the characters or personas in photographs such as Melquis es amor y arte, Melquis is Love and Art?

JH: The idea emerged as a result of a graffiti that appeared in one of the classrooms of our school: Melquiades es amor y arte,” Melquiades is Love and Art. I thought this graffiti would make the ideal stage for another series of portraits, and so I proposed this to Melquis. We planned the shots in advance and agreed upon a date to meet. In this case, I sought to introduce different elements, including a flying stool. We had fun!

NDE: Before you produced your photographs of Melquiades, did you work with other artists focused on performance art or what the Melquiades and the No Gurpo called “montajes de momentos plásticos,” to refer to their actions?

JH: Before this I had generated some portraits of people connected to the cultural world in Mexico, but the series that I made with Melquiades were the first ones of this kind. I must add that some these portraits embody a powerfully synthetic action enacted by Melquiades. Others portraits were characterizations of less specific actions which I considered as thematic units. Although the initial intention was to make the portraits I described at the beginning of this conversation, the work can be understood today as photo/performances. Simultaneously, with this series of Melquiades, I made some portraits of Maris Bustamante and Rubén Valencia.

NDE: Your contribution to the exhibition at El Museo del Barrio goes far beyond the document of a performance, at the same time that it suggests a relationship with the archive of the ephemeral. What can you say about this?

JH: That the photographs were conceived as portraits implies an understanding of the artwork in itself that obviously transcends the documentary (this was never our intention) and that responds to the times. When one looks at the images today, one can confer on them a documentary character because they are the only registry of the actions of a performance artist. From this perspective the images acquire a character that makes them part, precisely, of what we call archive of the ephemeral. But I repeat that the intention of Melquiades, as well as mine was that of creating some portraits.

NDE: What project are you working on at the moment?

JH: Since 2001 I have been working on my project Estaciones, a photographic registry of protected natural areas in Latin America. Estaciones consists of the almost 300,000 kilometers that I have traveled through natural areas of Mexico, Guatemala, Chile, Argentina, Costa Rica, Uruguay, Perú, Bolivia, Cuba, Ecuador and Brazil. Along this journey I have also incorporated into photography elements such as video art, assemblages, and prints on non-traditional materials–metal and glass–as well as a series of artist books on the same subject.

NDE: I may not be able to join you in one of the amazing natural areas that you describe, but when I go back to the Mexican capital, I was wondering if we can do an iteration of the walk you undertook with Melquiades around the Centro Histórico, the Historic Center, when you initiated your portraits of him.

JH: I’d like to do that.

To visit Javier Hinojosa’s website click HERE / To learn more about Melquiades Herrera’s work click HERE

This interview is part of Crossfire, which was a program for PLAYING WITH FIRE: Political Interventions, Dissident Acts, and Mischievous Actions, curated by Nicolás Dumit Estévez raffle at El Museo del barrio

About Crossfire:

Nicolás Dumit Estévez asked artists in Playing with Fire to interview each other as well as to engage with him in Q and A’s dealing with their specific contributions to the exhibition or with their art practice in general. These exchanges aim to spark conversations, debates, and to plant a seed for potential collaborations between the participants. During the last seven years, Estévez has received mentorship in art and everyday life from Linda Mary Montano, a leading figure in the performance art field and a pioneer of the Q and A format within the arts. For example, see Performance Artists Talking in the Eighties published by University of California Press. Crossfire was conceived and edited by Nicolás Dumit Estévez.

 

Quintín Rivera Toro / and Carlos Jesus Martinez Dominguez

 

Quintín Rivera Toro: Can you identify a lineage of graffiti art(ists) that you are a part of? What about them is it that you identify with?

Carlos Jesus Martinez Dominguez: I was that tagger known in my school and neighborhood, not at all someone who would be considered “all city” by any means. I was also known as a “Black Book Bomber” which wasn't necessarily a compliment. In terms of fame, I think it would be fair to have called me a “toy”. I actively wrote from roughly 1986-1997. I am actively involved in a project documenting Dominican Americans in the Graff movement with the Dominican Studies Institute at CUNY. Puerto Ricans obviously are widely recognized as pioneers in Graff history. Although you don’t necessarily need a cultural connection to love graffiti, that link has played a big part. So I Identify with Graff Culture, but especially as that "Toy,"  "Black Book Bomber", "Tagger" or even ""Hispanic" Graff writer"

QTR: Do you run with a crew or solo? Why?

CJMD: I work with many artists and educators, most notably a young filmmaker named Marie Jimenez and printer Pepe Coronado. Dister Rondon is also someone who has been instrumental in my evolution as an artist. Collaboration is essential to some of my more ambitious projects and working with others who enrich me with knowledge just makes shit better.

QTR: Would you consider making an art practice outside of NYC? Why?

CJMD: I have thought of practicing in the Zona Colonial in the DR and recently Santurce, PR (which has supplied another fantasy). Two other locales I have ties to are Austin, TX and Atlanta, GA, although I feel like I never want to be disconnected from Washington Heights, NYC on a permanent basis. I'm not the type of person who could live or work without a link to family and my cultures. 

QTR: How do you relate (existentially) to the political status of the Island of Puerto Rico?

CJMD: To visit my direct Puerto Rican family I travel not to Borinquen but to Killeen, TX. This is due to coming from a largely military based family on my Puerto Rican side. So my romanticizing of the Independence movement was not popular to say the least. I have always been told that I shouldn't speak on the issue, that I do not understand and am not a real Puerto Rican (which I'm always told by Dominicans also). I have always found the issue a bit ironic. My mother who grew up in PR for a bit was the romantic “revolutionary” and would tell me stories of interviewing “independentistas” for her school newspaper. My dad, on the other hand, would tell me stories about people like Generals Pedro del Valle, Salvador E. Felices, Governor Luis Muñoz Marín and Boxers. I tend to take after my mom in that regard. My heroes include Bentances, Lebrón, Albizu Campos, and Big Pun. I would love to see a sovereign Puerto Rico, however it doesn't seem most Boricuas do according to the evidence or my personal experience.

QTR: How has the role of protestation evolved for you over the years, as you get older? 

CJMD: I've never been much of a protester in the traditional sense. I have probably been to less than 5 protests in my life. I consider myself more of an activist than protester. I protest through my art mostly, by volunteer work in my communities and outside of my communities with organizations such as Grito de los ExcluidosComité Pro Niñez Dominico Haitiana and past work with I Love my Hood. 

Lately what has been peaking my interest as an activist is my concern with the state of the arts in Washington Heights. My area's arts organization, Northern Manhattan Arts Alliance, has failed to meet the demands of the community when it comes to inclusion, except if you're into theatre. We have a couple of websites that claim they are the "voice of uptown" but seem to think the only artists we have up here are rappers, and the other site almost exclusively covers stuff going on outside the hood. It's a sad state when a bookstore has more visual arts than the only gallery space we have in the area, Shout out to Word Up Books!!!!! If it wasn't for them and Rio Penthouse Gallery there would be no space to show art up here. Yes we have local bars, restaurants and commercial spaces that try and fill the void but it shouldn't come to that when we already have an institution collecting public funds in our name. 

QTR: Is there a dilemma between the wall or the canvas for your art production?

CJMD: Not at all. Unless you're illegally bombing or burning, there’s always room for some purest to say you ain’t doing it right. A lot of the burners we see are legal, which kinda makes them murals in a Graff style. Back then they would almost all be illegal and you would think to yourself how did the artist/vandal/athlete/daredevil do that with a spray can, in the cold, with the danger of being beaten or locked up. At first I only used street signs to try to create a compromise or to make a comment on the conversation of what constitutes true graffiti but I really don’t give a fuck about that anymore. 

To visit Quintín Rivera Toro’s website click HERE / To visit Carlos Jesus Martinez Dominguez’s website click HERE

This interview is part of Crossfire, which was a program for PLAYING WITH FIRE: Political Interventions, Dissident Acts, and Mischievous Actions, curated by Nicolás Dumit Estévez raffle at El Museo del barrio

About Crossfire:

Nicolás Dumit Estévez asked artists in Playing with Fire to interview each other as well as to engage with him in Q and A’s dealing with their specific contributions to the exhibition or with their art practice in general. These exchanges aim to spark conversations, debates, and to plant a seed for potential collaborations between the participants. During the last seven years, Estévez has received mentorship in art and everyday life from Linda Mary Montano, a leading figure in the performance art field and a pioneer of the Q and A format within the arts. For example, see Performance Artists Talking in the Eighties published by University of California Press. Crossfire was conceived and edited by Nicolás Dumit Estévez.

 

Carlos Jesus Martinez Dominguez FEEGZ / and Manuel Acevedo

 

Carlos Jesus Martinez Dominguez: As I was going through your work and interviews I noticed there’s little info about you as a Graff writer, can you give us a quick intro to that chapter? What did you do, bomb or burn? What were your tags if any besides Prince/ Prins? Inspirations?

Manuel Acevedo: I’ll try to make a long story short. I began my artistic practice as an illustrator, graphic artist and seriously interested student of photography at Arts High School in Newark, NJ. During my junior year, an art teacher who was a great inspiration, Mr. K, introduced me to the world of wide-angle photography using the 20mm lens with a field of vision in 90 degrees. The following year (1982), with camera in hand at all times, I signed up as a member of the Guardian Angels (Newark Chapter) where I had to travel from Newark to NYC to train and occasionally patrol the city subways. That was my first exposure to the Graff writers' scene. The urban landscape was second nature to me, and I felt a strong connection to the expression of subversive language in grand scale and volume. Back in Newark I found off brand spray at my local hardware store and started one color outlines and fill-ins on freestanding cinder block walls around the neighborhood. I officially became known as PRINCE in the West Ward (Vailsburg section) of Newark. I changed the spelling to PRINS and then NAM a year into it, with the intention of forming a crew called No Apparent Motive. 

CJMD: What do you think of being paired with the other "Graffiti artist" in this project (PLAYING WITH FIRE: Political Interventions, Dissident Acts, and Mischievous Actions)? Is it something that annoys you or has it in the past? Or is it something you embrace and find pride in?

MA: I embrace it. I embrace all of the disciplines that make me the artist I am. First of all, I have never been one to limit my work and artistic pursuits based on commercial appeal or a marketplace that demands stringent definitions. I work in multiple disciplines and I have resisted being categorized as a single-issue, single-genre artist. Fortunately, there is now an appreciation for artists who have multidisciplinary practices. In the past, I have been criticized for changing the direction of my–particularly after receiving accolades in photography–however I embrace change and am constantly seeking challenges. If it's true that we are constantly evolving we must embrace change, otherwise we limit personal growth.

Long before I could be considered an "indie artist" I embraced underground or alternative art forms like comic book art, customized car culture, day-glow art of the ‘70s and sign painters. In fact, underground artists and crafts people in my youth were very inspiring and provided insight into popular, social and political realities of the day. In my hometown of Newark, there was JStarr, Pez and Flare from North Newark. Jstarr was considered a Graff guru and mentor to many up and coming writers, and also was knowledgeable about the Hip Hop scene across the river in NYC. Jerry Gant aka Nasty Nas was the first person to bring temporary street installations and stencil works into the derelict properties of Newark. He recycled old broken TV tubes with other elements (debris) and sprayed up objects with gestural raw encrypted marks. You could spot them from the 31 Bus, which ran across South Orange Avenue (West to East Side). 

While in East Orange, I’d meet up with Merge (who became an art director for the Source magazine), Glenie Glen, Jay Burn, Mello Max and Abigail Adams the owner of Movin’ Records (a label and record shop of house music). She connected the northern Jersey writers to the Roxy’s in NYC, as well. Remember, we were in our early to late teens. It was a hotbed of activity, Jersey writers connected to New York and vice versa.

One day in 1984 I met Doc, Beam and Staf27 at the Sidney Janis Gallery on 57th Street. They were responsible for my introduction to the Graff scene in Brooklyn and I painted my first train on the 3 Line. I joined TC5--a group of talented self-taught artists though they painted all the time and developed unique style inspired by Dondi and other writers. I feel very fortunate to have experienced such a broad range of audio and visual expressions in the company of these talented artists and am honored to be amongst them.

CJMD: Do you think there is still a need for museums dedicated to "Latinos"?

MA: In short, yes. In 1984, I studied photography with Geno Rodríguez at the School of Visual Arts. He was one of the co-founders of the Alternative Museum as well as the first Boricua instructor I had in an educational setting. I learned about cultural representation and photography within a conceptual framework. It challenged my notions of identity and helped me translate between local and global perspectives. My time at SVA shed light on the underrepresentation of people of color, including "Latinos", in the art world.

In the late ‘80s I discovered El Museo del Barrio. I must admit it represented something special. I experienced a museum that tried to meet the needs of the local community of East Harlem through its mission to educate the community about Caribbean culture in particular, the island of Borinquen. I didn’t know much about the history of Boricuas in New York until I learned the history of East Harlem. 

El Museo has informed my understanding of the history of the Caribbean and the Americas through art exhibitions, programming and contextual literature. I feel my education as a young man and over the 25 years as an informed artist and educator wouldn’t exist without the foundation for social justice and cultural representation that the museum was built on. Maybe, it should be renamed to The House Raphael Montañez Ortíz Built.

CJMD: Do you think all "Latino" cultures and nationalities are represented equally in Institutions dedicated to such subjects?

MA: I'm careful not to play into the further stratification of Latinos by Latinos–when we compare ourselves amongst ourselves, however I think it is our responsibility to consider whose narratives and histories are collected, preserved, exhibited and interpreted by institutions. If it’s true that collections of art and artifacts are ways of maintaining and protecting cultures and affirming a sense of identity or identities, then we have a lot more work to do.

CJMD: If you could be lead visual propagandist for any government or revolutionary movement in history, which would it be and why?

MA: Prior to La Massacre de Ponce on March 21, 1937 (Palm Sunday)

I'll set the stage: some very attractive folks would give out cold glasses of water laced with a minded altering drug like LSD to all the police officers 45 minutes before heading out of the station house to the Puerto Rican Nationalist Party March. As they experience a change of heart and mind, they are provided with Free Pedro Albizu Campos under garments (shirts). Then, their guns would be exchanged for tricycles, which they would ride over to the prime location. Once there, U.S. appointed governor of P.R., Blanton Winship is seated before a punching apparatus. As officers arrive to the scene they get off their trikes and line up. One by one each officer pulls the lever striking blows to his face and body with a leather glove filled with feathers and lead as to not break the skin. Film the event and send a film to Franklin D. Roosevelt. End the motion picture with line…This Is How We Remove U.S. Appointed Gringos.  There would be no Ponce massacre. I know it’s an absurd act. What act of war isn’t absurd?

To visit Manuel Acevedo’s website click HERE / To visit Carlos Jesus Martinez Dominguez’s website click HERE

This interview is part of Crossfire, which was a program for PLAYING WITH FIRE: Political Interventions, Dissident Acts, and Mischievous Actions, curated by Nicolás Dumit Estévez raffle at El Museo del barrio

About Crossfire:

Nicolás Dumit Estévez asked artists in Playing with Fire to interview each other as well as to engage with him in Q and A’s dealing with their specific contributions to the exhibition or with their art practice in general. These exchanges aim to spark conversations, debates, and to plant a seed for potential collaborations between the participants. During the last seven years, Estévez has received mentorship in art and everyday life from Linda Mary Montano, a leading figure in the performance art field and a pioneer of the Q and A format within the arts. For example, see Performance Artists Talking in the Eighties published by University of California Press. Crossfire was conceived and edited by Nicolás Dumit Estévez.

 

Ricardo Miranda Zúñiga and / Jessica Kairé

 

Ricardo Miranda Zúñiga: I understand that Guatemala has a long history of violence due to CIA interventions in the 1950s to guerrilla warfare in the 1970s and ‘80s, and from the genocide committed by Efrain Rios Montt and current-day street gang warfare. Was there a particular event or moment of violence that inspired CONFORT Series?

 Jessica Kairé: Years ago I was partying with a couple of friends and at some point we got in the car to drive back home. We were pretty wasted and suddenly found ourselves in El Gallito, a barricaded neighborhood in Guatemala City that's controlled by drug traffickers. Next thing you know, two armed men drove up besides us and tried to block our way. I'm not sure what they were carrying but it looked like M14 rifles. Long story short, we became involved in this random car chase and shooting until we finally, and fortunately, lost them. I'm telling you this story because it reveals how fragile life can be in a place like Guatemala.

When I made the first set of CONFORT sculptures, it was really in direct response to these kinds of encounters that we can experience on a daily basis and how we are so used to it. But with some distance, I've also realized that it was through this work that I began to unpack and articulate a set of personal experiences that are directly connected to those larger historical events, like the kidnapping of people who were close to me and others leaving the country in the early ‘80s, and the stress that came along with it.

RMZ:  The colors of one of the grenades remind me of tropical fruits–bright, yellow, orange, violet, green, whereas other weapons are in pastel colors… How did you choose the color palette for the various sculptures and do the colors carry symbolic meanings?

JK: Playfulness and humor are elements I often like to use because I see them as good entry points to more dense subject-matter, so switching the weapon's typical black, brown and deep green palette for bright colors made sense. The Tropical Grenade's colors (yellow, orange, green and pink), which you mention, came out of a chat with El Museo's curators in which I remember Elvis Fuentes proposing that the grenade resemble a mango and I liked that idea because it suggested a kind of violence gluttony.

RMZ:  Are viewers sometimes able to hold the CONFORT Weapons when on display?

 JK: Usually, the work is displayed behind glass and isn't interactive but it really depends. I once displayed a dozen grenades without glass and at least 3 of them got stolen. On another occasion, for an exhibition titled Horror Vacui / The Disappeared, I created a series of eight soft bodies that visitors could wear as they travelled throughout the space, an extension of the CONFORT series. The eventual wear and tear of the pieces was valuable to me. It gave the work its own history and also offered a more visceral experience for the visitors.

RMZ: The egg-like shape and architecture of El Nuevo Museo de Arte Contemporáneo – NuMu in Guatemala reminds of the CONFORT Series.  Is there an aesthetic link between these projects?

JK: To some extent, I'd say this is purely coincidental. But I do think that there's an underlying link between the two, given that they were both created within the same context and respond to larger issues of underdevelopment and precariousness. NuMu's oval-shaped architecture was built and tailored to house an egg-selling business, but I think its aesthetics are common in our country and probably result precisely from the lack of resources. And this same shortage ranges from employment to educational resources, which in turn brings forth organized crime and violence.

RMZ:  Can you describe the development of NuMu… How you went about acquiring the space and gathering the funds to build the museum?  Were their difficulties or barriers in establishing the museum?


JK: For several years, Stefan Benchoam and I talked about the need to create a museum that would support, exhibit and document contemporary art within the country, but we couldn't quite resolve it. Then in 2012, Stefan called me up saying that he'd found a space for rent. Turns out it was this iconic 2 x 2.5 meter high oval-shaped structure that we'd both known about since we were kids–we rented it out the next day. By July, we had developed a yearly program that resembled that of other leading museums and organized a fundraiser. We inaugurated the space with a pictorial intervention by Costa Rican artist Federico Herrero and since then, NuMu has presented projects by diverse artists and curators, which have brought about cultural exchange, the opportunity for artists to realize unique projects and a growing relationship between NuMu and its neighboring community.

It's almost perverse to think that the same limitations due to which no contemporary art museum has existed in the country prior to NuMu (and under which a modern art museum barely survives) are the same that have created a unique situation for us to question and re-define what a contemporary art museum can be in the 21st century. Artists have little to no institutional support in Guatemala and every four years a new government sets in which interrupts any cultural advances being made. So we basically have to build things from scratch. Within NuMu, our challenges have mostly gravitated around funding and time constraints. We've invested from our own pockets and the exhibition production is usually split between Stefan supporting artists on-site while I outsource digital and printed materials from New York. But at the same time, we've been very fortunate to receive the ongoing financial and emotional support from Friends of NuMu, a group of people who recognize the need for the Museum, and who genuinely supports its mission.

RMZ:  In much of your work, there is a desire for the work to interact directly with the viewer. Is there an underlying mission in your practice to have the work effected by the viewer?

 JK: There are exceptions, but in general there is that intention in my practice. I'm always very interested in sculpture and this medium easily lends itself to interaction, given that much of our experiences as human beings become evident through our relationship with objects. On a more personal note, I would say that this intention comes from my personal background of being raised in a traditional Jewish home which often meant sitting around the table to share a meal with my family and in contrast experiencing hostility in the Guatemalan urban landscape. Having had this kind of twofold experience has increasingly gotten me interested in creating platforms where food and dialogue can meet.

RMZ: To me the general concepts of “relational aesthetics”– of creating a situation of shared experience functions perfectly and is elemental to Latin American culture. I am wondering if you feel similarly or have observations or thoughts regarding relational aesthetics embedded in Guatemalan culture and way of life?

JK: Culturally speaking, I think that there are connecting points between the different Latin American countries, but each is also very peculiar. Within the context I grew up in Guatemala City, the need for privacy and intimacy prevailed. Of course, this is coming from very personal circumstances but there's definitely a lack of conviviality among the culturally diverse communities in the country. So there's a huge need to generate spaces for shared experience and to respectfully celebrate this diversity, I think this is where art can become less of a commodity and more of a mediating resource. And I'd say nowadays there are more efforts being made amongst the local arts community to promote collaboration, but things don't happen over night.

To visit Ricardo Miranda Zúñiga’s website click HERE / To visit Jessica Kairé’s website click HERE

This interview is part of Crossfire, which was a program for PLAYING WITH FIRE: Political Interventions, Dissident Acts, and Mischievous Actions, curated by Nicolás Dumit Estévez raffle at El Museo del barrio

About Crossfire:

Nicolás Dumit Estévez asked artists in Playing with Fire to interview each other as well as to engage with him in Q and A’s dealing with their specific contributions to the exhibition or with their art practice in general. These exchanges aim to spark conversations, debates, and to plant a seed for potential collaborations between the participants. During the last seven years, Estévez has received mentorship in art and everyday life from Linda Mary Montano, a leading figure in the performance art field and a pioneer of the Q and A format within the arts. For example, see Performance Artists Talking in the Eighties published by University of California Press. Crossfire was conceived and edited by Nicolás Dumit Estévez.

 

Jessica Kairé and / Papo Colo

 

Jessica Kairé: In 1977, you performed the seminal endurance piece Superman 51 – a performance in which you ran down the West Side Highway in New York City, dragging behind you 51 wooden sticks attached to your body until collapsing on the pavement. Once the action was completed, did you feel a sense of defeat or triumph?

Papa Colo: THIS KNIFE HAS A DOUBLE EDGE, BUT IT IS ABOUT THE KNIFE NOT THE EDGE.

DOUBT IS THE REASON TO HAVE IT BOTH WAYS sometimes a triumph is a defeat and vice-versa. Duality is the dynamic of life, its Yin and Yang. The number of this piece is interesting and one of my favorites. 51 is the number of democracy, half plus one is the majority. Running is liberation, but come with a price. Obstacles will try to slow you down but you don’t give up until your life is gone.

I will include some words about this work by my lover and a friend:

Jeanette Ingberman has written of El Colo's art that: “It is an idealistic search for triumph

constructed by a predetermined act of defeat. Herein lies the dialectic necessary to all live

art..." - Lucy Lippard on Papo Colo

JK: In both of your action-based works Superman 51 and Aro Head, there is a merging of artist and athlete. What are the political implications in this suggestion?

PC: I WAS BORN INTO A FAMILY OF athletes, and grew up among artists, priests and politicians. For me all art is political. Even with the spiritual drawings and paintings that I am doing, the political implications are obvious: the P.R. status, etc. But my work has other intellectual and spiritual implications also, like muscle intelligent, body endurance, Sado-Masochist religious penitence or the simple exhibition of the power of the body in art. You can see actions and objects in different ways.

JK: The struggle to define Puerto Rican history and identity due to its commonwealth status is a recurring concern within your practice. How differently do you think younger generations of Puerto Rican artists are addressing similar issues?

PC: a colony has its advantages. Puerto Rico is a theater of tricksters; every generation has its own monsters. In my opinion, at the end, we have a good deal without honor. But who has honor these days?  Our major city is New York. The center stage is here in NYC.  The younger generations of Puerto Rican artists just have to appropriate it like I do. We can go back and forth between the Island and New York like in a flying bus. All we need is a driver’s license. We are Latin Americans with an imperial seal; kind of free slaves, but again we cannot be deported, because we are part of the U.S. This contradiction is a wonderful situation to produce art. I use it in my own way; they in theirs. 

To me this tension produced by ambiguity is an ideal space in which to operate Art – business – spirituality.  This space is beyond good and evil. This is a space to be dealt with by a trickster: an island with no natural resources, a small 100x 39 miles island, the smallest of the greater Antilles, and overpopulated. More than half of Puerto Rico’s population lives in the USA and other countries. We are a diaspora. Maybe the definition is no definition. Once defined, you know who you are, but …... do we really know who we are? Civilization is hardly 5 thousand years old, a baby with a 100 years using  electricity. Look where we are. Do you imagine where we will be in a 100 thousand years?

I have to add that other “countries” laugh or put down our political status with the USA empire.  I personally believe that any territory should be independent, but that is a utopia. There is no independence any more. Everybody is INTERDEPENDENT, so we Boricuas,  AS TRICKSTERS,  look for the best deal out there and make  conceptual  art out of a political status. Countries are businesses as an art form, and duality is their diplomatic language. I say this to quote one of my colonizers: “ to be or not to be, that is the question."

JK: Coincidentally, I am visiting Puerto Rico at the moment and it is interesting how this struggle manifests itself in San Juan's urban and natural landscapes. Could you expand on this notion and in what ways it has, if so, become evident in your work?

PC: Art is telling of what and who you are.....or who you want to be. If my work cannot explain itself then I am not doing a good job. The real struggle is to produce THE EXTRAORDINARY. This sounds 1 %, but if you look back in history to Zoroaster, the Greeks, the Romans, Buddha, Islam and the Judeo-Christian traditions you know that the 1% represents the thoughts of this world and the one after. The struggle is to create something transcendental, and that will cost your life and every love you have. You have to give everything without expecting anything back.

JK: I am curious to learn more about what the cultural landscape was like in Puerto Rico at the time you relocated to New York. What made you leave the country and how do you think it influenced the development of your work differently than if you had stayed in P.R.?

PC: Staying in P.R. was not in my plan since I was 10 years old. Since I was very young I wanted my existence to be an adventure. P.R. was the point of departure for me. After having a dream-like childhood and adolescence (growing up among extraordinary people in a creative environment), I left the island at 18, and as merchant marine lived in various countries. I even did the Don Juan peyote trip in Mexico with the Huicholes and the Cora. Art is a gift. Life is an adventure. Death is the afterlife, the unknown supernatural. I can’t tell you until I get there. Art is how you express your life, your development, your predilections, love, ideas, places and persons. It is what guides one’s work, and the work of a person, whether an artist or not, is the testament that she/he has once existed.

JK: I understand that you began working on a new initiative in 2012 – the School of the Americas – at El Yunque rainforest in Puerto Rico. Would you share with me some of the motivations behind it and if it is now up and running?

PC: This project was aborted with the passing of my partner’s wife. I then decided to establish an art republic. Right now I am enjoying the pleasure of reading, drawing, writing poetry, bodybuilding and love. Life is an art form ...well.... that makes me Dionysian and Epicurean,  BUT I AM puertorriqueño or Boricua or Nuyorican  and a CULTURAL hybrid MULATO. What do you expect? You can go to     pangeaartrepublic.com

and find out.

JK: What is tropicality to you?

PC: Everything that I like, because I am a tropical person born in the middle of the planet and the climate this entails.....and I swim in my favorite beach at Xmas. Climate is an acquired taste, a predilection of the skin; it is sweat, boats, bikinis and barracudas.

I can see also the other side of underdevelopment: hunger, the chains of all-inclusive hotels, casinos and prostitution, drugs and money laundering, pollution…  The list of good and bad is unending, like any other place. But the body and its relation to this weather and how I love it, defines what is tro pi ca li ty is to me. 

To visit Jessica Kairé’s website click HERE / To visit Papa Colo’s website click HERE

This interview is part of Crossfire, which was a program for PLAYING WITH FIRE: Political Interventions, Dissident Acts, and Mischievous Actions, curated by Nicolás Dumit Estévez raffle at El Museo del barrio

About Crossfire:

Nicolás Dumit Estévez asked artists in Playing with Fire to interview each other as well as to engage with him in Q and A’s dealing with their specific contributions to the exhibition or with their art practice in general. These exchanges aim to spark conversations, debates, and to plant a seed for potential collaborations between the participants. During the last seven years, Estévez has received mentorship in art and everyday life from Linda Mary Montano, a leading figure in the performance art field and a pioneer of the Q and A format within the arts. For example, see Performance Artists Talking in the Eighties published by University of California Press. Crossfire was conceived and edited by Nicolás Dumit Estévez.

 

Billy X Curmano / and Nicolás Dumit Estévez

 

Nicolás Dumit Estévez Raful: Billy, can you tell us about your upcoming performance for AiOP?

Billy X Curmano: I’d be happy to, Nicolás. We’ve developed an expeditionary art adventure team to serve as “Ambassadors for Clean Water.” We will traverse 14th Street searching out water sources along, above, below from and between the East and Hudson Rivers.

A touch of Dada will accompany our sculptural/acoustic roller-vessel as it sounds out a “Water is Life” mantra in over 100 languages as the mariners, Margarita Baumann, Bella Via, Dr. David Christenson and John Pendergast, collect data and create spectacle.

There will be solemn ceremonies at collection points during the critical masses and for the keynote performance. In the past, I’ve offered devotions to the natural world, but these AiOP ceremonies reflect back to morning rituals that helped guide and protect my length-wise Mississippi River Swim. I was asked–and honored–to perform that ritual after a Pipe Ceremony by elders from the Leech Lake Band of Ojibwe in Northern Minnesota.

In our final keynote performance, water from the first day of the Mississippi Swim will be joined with the collected NY waters in an ocean harp. Its strains will play to the cardinal directions accompanied by John Pendergast.

NDER: Can you expand on your relationship with Earth, Fire, and Water in some of your previous work, and your intention to revisit Water in your action for AiOP in October 2017?

BXC: I’ve used Earth, Fire and Water as characters within my work. I cling to Mother Earth as we hurtle through space and time. I’ve dug in her mud and formed objects in my hands. I worked as a tree planter. Time and again I commune with nature. I’ve slept on her ground–and underground. I was buried alive for 3-days after an Italian Wake, New Orleans style Jazz Funeral and along with a 7-day fast during a Performance for the Dead. The trappings were primarily for the living. Fasting, total isolation, absolute darkness and sensory deprivation brought me closer to the earth and spirit world than I had ever traveled before. I could feel her pain from the arrogance of my own species trampling our environment and using the earth, sea and sky as a repository for our waste. Fire and water are powerful and photogenic.

Fire cooks our food, heats our homes and molds our steel, but when out of control–our friend becomes fiend–an absolute cleanser and destroyer. I looked to fire for spiritual and psychological relief during the AIDS crisis. Variations of a Performance with Dancing Flames became my statements on the Days Without Art. The most memorable included an above ground primitive wooden burial platform near my gravesite and burial mound. It was adorned with bones, skulls and metallic elements with dry brush forming the “corpse.” A dead rat was suspended at its center. I wore a bone facemask and proclaimed the virus as a rat amongst us, torched it, then prayed the rising flames would banish the virus from each of the cardinal directions.

Water is a source of life. Without water, there is no life, but then again–too much water takes life away. I remember Sandy and so much more.

During Swimmin’ the River a single form (my body) repeated in the landscape for thousands of miles. It was both performance and environmental statement. Swim strokes mimicked brushstrokes leaving impermanent trails that almost imperceptibly altered the river’s flow. I became intimate with the Mississippi during years of swimming, often struggling. The river became my lover. She sometimes beat me up–it was an abusive relationship–until I accepted her ultimate power. We became as one with a certain Zen–in the stroke–after stroke–ad infinitum. The river’s creatures accepted and guided me.

Locals joined with the volunteer support crews that followed the Swim. Everyone shared in the responsibilities, joys and dangers as we grew together. Diverse people learned and in turn taught about the river. As “Father of Waters” we realized its problems are mirrored to some degree in all the world’s waters. Spreading those concerns we became “Ambassadors for Clean Water.” We are continuing that mission as we revisit water for AiOP this October.

NDER: The common relationship with Water that many of us have in the U.S. is that of a cheap, disposable “resource” that we take for granted. In New York State we are blessed with huge quantities of water. This is not the case in other places in our country, or in other parts of the world where people have to travel long distances to fetch a bucket of the precious liquid. What do you have to say about this?

BXC: These very ideas inspired the Water Trilogy about the abundance, absence and changing states of water–Abundance: swimming the Mississippi’s billions of gallons and thousands of miles; Absence: A 40-day juice and water fast in the Death Valley Desert and Changing States: An arctic circle odyssey as witness to Climate Change.

Ease of access often generates unsustainable usage. I was invited to the Island Nation of Malta to work with Marco Cremona, a world-class hydrologist, to help illuminate their serious water problems. Malta’s history includes the world’s first cisterns constructed to collect water. The Maltese have required cisterns on all new construction by law since early days. After the world’s largest desalination plant was built, cisterns sort of fell by the wayside while water usage increased. When more water is available, people use more. Two more plants were constructed, but usage just went up further. By European Union standards, the situation has been deemed unsustainable.

There is a Water Cycle. Surface and groundwater interconnect. The sun evaporates water and saturates the clouds. The rain falls to renew the cycle. But it’s the same water. Water is a finite resource. Imagine a world without water or one with water contaminated beyond repair. Gaining short-term profits at the expense of the planet, people and its creatures is a dangerous game. As “Ambassadors for Clean Water,” we’ve left the reminder, “Water is a source of life.” We stand with the “Water Protectors” of the Standing Rock Sioux and their rallying cry *Mni Wiconi (Water is Life). *Lakota

NDER: Do you have any personal stories about Water? I know you do and that is why I am asking! Mine is that of living in Santo Domingo, a large Caribbean City, in the '1980s and dealing with water shortages that forced me to learn how to bathe, wash my hair and brush my teeth with just one gallon of water. I had no choice but to master this art one drop at a time.

BXC: I share your understanding down to that last singular drop. I lived in 2 farmhouses with wells and cisterns. I maintained the systems; the plumbing, electric and wind driven pumps and I had to shock the wells if they became contaminated. One well simply failed. I was forced to carry all my water from a town several miles away. I’ve gone on to share and help maintain a community well.

There was an earlier and darker time when I was totally without water. I was a teenager. Circumstances took me to war. I served as an infantry paratrooper. We carried all our water and other supplies on our backs–for weeks at a time. We ran out of water for several days. I was parched when I came upon a small, stagnant pool of dark, dark water with a smell of rotting vegetation. I dropped to my knees and drank heartily. The consequences were unpleasant.

NDER: War and Water? I keep reading and hearing about these words in relationship to each other and to our future? Any tips for disarming this panorama?

BXC: Oil isn’t necessary for life–water is– but since the fossil fuel age, Wars have been waged basically for oil. Imagine what happens as water resources become scarce. You can’t drink oil. Here’s a we must litany:

We must: protect the waters. We must: strengthen our resolve to attain zero discharge. We must: work to end our dependence on fossil fuels. We must: Get rid of fracking and other practices proven to threaten groundwater. We must: Stop transporting oil, gas and coal that have proven to spill and leak from pipelines, ships and trains. We must: Cut back on agricultural pesticides and run-off. We must: Learn to share resources. We must: Learn compassion and tolerance for other ideas. We must: We must: We must:

Perhaps, learning to share resources for the common good could do some good. A little more caring, a little more sharing and a little less fighting over “pie in the sky when we die.”

NDER: Holy Water was part of my lexicon growing up Catholic in the Dominican Republic. I have now come to understand all Waters as Holy. There is a tendency in your work to treat Earth and gifts as Water with reverence and respect. Can you expand on this?

BXC: I too believe all water is holy, but I’m glad you mentioned it. I hope to receive some from Santuario de Ntra. Señora de Guadalupe En San Bernardo (Our Lady of Guadalupe at St. Bernard) on 14th St. I plan to mix it with the same reverence applied to the other collected waters.

I am awed by the natural world. I believe I become a better human being by spending time in it. There is an ever increasing human capacity to change and alter this world–often only for short-term gains. I am hopeful others and especially future generations will still be able to experience it– to walk a forest path or swim in a lake or river–maybe even have the fishies play tickle with their toes.

When I hear a phrase like woman or man versus nature, it seems a misconception. We are a part of nature. Mountains aren’t “conquered” by climbing them. They remain long after the climbers are gone. By the same token, I know the Mississippi will still be–long after me. I was very careful to say I was attempting to–rather than going to–swim the river. The Swim metaphor stressed my fragility in a tenuous environment often callously manipulated for industry and transportation. I hoped it would make people think. Europeans claimed the Americas by crossing the Atlantic and posting flags. I wanted to claim the river for life affirming pursuits by swimming its length under the banner of art.

NDER: I thank YOU, as well as artists like Elizabeth Stephens, Annie Sprinkle, Rachel Rosenthal, Mary Ting, and Lissette Olivares, among many others, for the work that you are doing to bring awareness to the ecology and to the creatures with whom we are called to share the amazing Earth. Is there anything that you would like to say to close this conversation?

 BXC: I am honored to serve as the Keynote for this incarnation of Art in Odd Places. I think of you and all the other artists and the just plain folks working to enlighten us as my allies. May we find a path to a peaceful world in harmony with the cosmos. Here’s a little something from the “River Rap” to go out on:

Fourth of July; Freedom and such

Yankee Doodle and all that stuff

Let me say explicitly without freedom from toxicity

We ain’t got much.

 Billy X. Curmano is known for extended performances like a 3-day live burial, 2,367.4-mile Mississippi swim, and 40-day desert fast all with serious environmental and social justice underpinnings tempered by irony and satire. An amused Journalist dubbed him, “The Court Jester of Southeastern Minnesota.”


 Nicolás Dumit Estévez Raful follows an elusive path that manifests itself performatively or through experiences where the quotidian and art overlap. He has exhibited and performed extensively in the U.S. as well as internationally. Residencies attended include P.S. 1/MoMA, Yaddo, and the MacDowell Colony. Estévez Raful has curated exhibitions for El Museo del Barrio; the Institute for Art, Religion and Social Justice at Union Theological Seminary; Cuchifritos; the Center for Book Arts; and Longwood Art Gallery/BCA, New York; and for the Filmoteca de Andalucía, Córdoba, Spain. Born in in  Dominican Republic, in 2011 Estévez Raful was baptized as a Bronxite.

This entry was written by Art in Odd Places, posted on October 3, 2017 at 11:20 pm, filed under 2017 Sense and tagged 14th streetaiopAiOP 2017 SENSEAiOP SENSEart in odd placesart in odd places SENSEExpeditionary Art AdventureKEYNOTE SPEAKERNicolás Dumit Estévez Rafulperformance artpublic artpublic spaceSENSE. Bookmark the permalink. Follow any comments here with the RSS feed for this post. Both comments and trackbacks are currently closed.

To access Billy X Curmano’s website click HERE

 

With Gratitude to the Saint of Writing for Wellness / Julie Davey and Nicolás Dumit Estévez Raful Espejo

 

Nicolás Dumit Estévez Raful Espejo: Julie, I wish that we could be sitting for this interview under a lemon tree in sunny California. We are far away from each other though, so the Internet will do. And the Internet is truer to our relationship, since we met through email.

You share the title of Saint of Writing for Wellness with Saint Francis of Sale, Patron of Writers and Journalists. He is also the patron saint of those hard of hearing. You too are a journalist and you have also worked with those dealing with health challenges as part of a program at City of Hope, a cancer research and treatment center in Duarte, California. I write affirmations every day to keep myself in balance mentally, physically, emotionally and spiritually. Can you tell us about what writing for wellness entails and how it has worked for some of your students?

July Davey: Thank you, Nicolás. You honor me with a title I can never achieve. A “saint” is a beyond what I will ever be. What I do know is: Words matter. When we all look back over our lives, what do we all cherish and save?  We save old letters from friends and relatives, along with our favorite books, birth certificates, obituaries of relatives, programs from special events, diplomas with words on them stating our educational backgrounds. Now, I will save the words on this page in which you give me the title of Saint of Writing for Wellness. I am honored to share that title with Saint Francis of Sale, as you wrote. But, I can never live up to that title.

Besides saving words, though, we also save photographs and other “treasures” too, but mostly people feel forever connected to words.  Taking an oath, saying, “I do” are examples of words that we live by.

Writing, as you, Nicolás, continue to do each day, to maintain a mental balance and to put emotions and events into perspective is an excellent way to record the highs and lows of your daily life as well as to see how spirituality and faith assists us in overcoming negatives. That type of daily writing is called “journaling” and many people do that on their own and find the exercise of writing down one’s thoughts and experiences is helpful.   

What we do in Writing for Wellness classes is called “focused and directed” writing therapy. My students at City of Hope ranged in age from an eight-year-old girl, my youngest, whose mother had cancer and wrote a poem praising her mother’s strength in fighting cancer, called, “Strong as a Lion”, to a 96-year-old named Violet who wrote about her life as a concert pianist and how cancer made her remember the best of times in her life, even meeting Amelia Earhart and Sergei Rachmaninoff. At first I didn’t actually believe her words, but she brought in photos. She had wanted her poems published throughout her life to no avail, but we finally got the college where I worked as a journalism professor to print them, prior to her death.

Without a structured class which meets one day a week or twice a month, most people don’t designate a specific time or place to write. Also, since Writing for Wellness uses writing “prompts” (sentences to complete such as, “I am missing…”  or “A day I’d like to live over and change was the day when…”) which all class participants are asked to use to get started, most of us might just stare at a blank screen or a blank piece of paper. 

The patients, their caregivers and relatives, and members of the medical staff at City of Hope often told me, very seriously, “I’m not a writer!” and then, when they saw a writing prompt or two to choose from, they soon were using pens or pencils and paper to almost immediately start recording their thoughts and feelings.

When I’d ask them, “Were you thinking of that person missing in your life today or a special event you’d like to relive?” they would almost always say, “No.”  But, when prompted to finish a sentence and then continue to write more about the topic, they had no trouble. Some could even be seen smiling, getting angry or even wiping away a tear or two as they continued to write. Feelings were coming out on paper for sure. Clearly, I have seen that we all have stories lying just under our skin, waiting to emerge. We only need a time, a place (a quiet one) and some hints about how to begin.

In my classes with cancer patients, or Marines at Camp Pendleton, or in churches or Jewish congregations, people are often shocked to see that they enjoy and heal from writing and remembering the best and worst of times in their lives.  They also report that the writing process actually makes them feel better, more free with relief of a very special type. They actually begin to see words as their tools for a better life.

Nicolás, you witnessed that at the wonderful HEART Center in the Bronx, it only took a few minutes of instruction, and turning off the television sets, before the attendees there for the writing workshop started putting ideas and feelings down on paper. The rules for my classes are simple: we all must be quiet, nobody can look at anyone else’s paper and I, as the teacher, will not call on anyone to read aloud. At Camp Pendleton, the military personnel do not wear uniforms or nametags to my classes. No one but the Chaplain and I ever give our names and our academic backgrounds. Even though we do not call for someone to read aloud, after a time of quite writing, a hand always goes up, and a participant say, “I’ll read mine!” In no time at all, the ice is broken and someone else wants to read his or her writing aloud.   

Another rule of writing therapy class is that nobody comments negatively about any other person’s writing. We are not writing critics. It is not the product that we are judging, it is the process of writing. I often ask the person after he or she has read a paragraph or two of their own story that was just written in class, “How did writing that make you feel?”  So far, in my 15+ years of teaching these classes, not one person has said anything negative. Usually, the responses are, “Relieved!” or “Better!” or “Like I want to finish my story. Can we be quiet again?  I have lots more to write.”

NDERE: You personally struggled with cancer, I had some cancer visitations in my family. As an elder artist I myself have been compelled to seek outside the conventional medical institution for healing tools, writing being one of them. Would it help to write for wellness on an ongoing basis, much like practicing preventive medicine and before things break apart?

JD: Yes, I had breast cancer twice and some skin serious cancer surgeries as well as restoration/plastic surgery, one at City of Hope being 12 hours in the operating room. Years ago, I had serious eye surgery for a detached retina. I can relate to the students who come to my classes and I often write with them during the quiet times when all that can be seen in the room are people writing. writing, writing.  It fills my heart with gladness to see “non writers” discovering they are, indeed, writers. Often the chaplains write also and, if nobody raises a hand to read right away, especially during the first minutes of the first session, we co-teachers share what we have written on the same topic others in the room have been writing about. It breaks the ice in another way, saying to others in the room, “Even the teachers have something personal to share.” 

What I find in teaching those cancer patients or cardiac patients in the Writing for the Heart class at the big Saddleback Church in Southern California, is that each group bonds with others in their classes and soon a “family” atmosphere of caring individuals is formed. Trust and honesty and writing combine. They feel safe to share.

Many participants say they feel closer to people in our classes than they do to members of their own families. Why? I believe it is because they share their deepest feelings with those in the room. They also know others are coping with similar experiences they are dealing with and are becoming open to others about writing and how it is helping them.   

I often ask after someone reads a poem aloud, “When was the last time you wrote a poem and took it to a friend’s house and announced, “I want to read a poem I just wrote?” People always laugh. It isn’t in our culture to suddenly, at the dinner table or with friends or colleagues at work, begin reading or reciting something that personal. During writing therapy sessions, it seems natural and educational, even humorous often times.

NDERE: We met a year or so ago. It happened that I searched for books dealing with aging as I was working on One Person at a Time with Bronx River Art Center (BRAC) at the HEART Adult Day Care Center in the Bronx. Your book, Writing for Wellness: A Prescription for Healing, came up on the New York Public Library database and I contacted you online. Luckily, you and your husband Bob were coming from California to New York and you kindly offered to teach a writing workshop at the HEART! You ended up contributing to the book that resulted from the experience in the Bronx and have been organically mentoring me on the healing properties of pen/pencil and paper. I have not found this kind of relationship with men I admire. Would you be willing to elaborate on the nuances of gender and mentorship?

JD: Mentoring comes naturally to me in that there is nothing I would rather do than teach writing, especially if I think it can help someone. Some of the classes at Camp Pendleton were almost all male. A few women Marines and Navy personnel attended and others took one look at the group of participants and did not come in the door. Chaplain James Johnson co-taught with me and he handled any of the issues that military participants had concerning combat experiences. Men later revealed that they thought it wasn’t “macho” or “manly” to share their problems with others. Women did not seem to express that concern. The men and women in the class knew the Chaplain had been told people’s fears and “sins” on a personal and private level and had “been there, done that” and they could read something in class that they would never read aloud to a “buddy” in their barracks or to their spouse at home. I would teach writing techniques to get the group started; Chaplain Johnson wrote when everyone wrote and then often times, he would break the ice with a negative memory he had of something the macho Marines and sailors could relate to. The fact that he was male did not seem as significant as what he was reading about his own feelings. It was that he had seen combat in his 20+ years in the military, and like those in the room with us, could write about it and feel safe and not judged by others. 

One woman Marine waited for me until everyone left one night and headed back to their barracks.  She asked if she could read her writing from that evening just to me. She did and it was heartfelt and personal about how being in combat changed her perspective forever. I don’t think she wanted to share that with a group of other military people, whether they were men or women. Yet, perhaps she shared that with me because I was her teacher of writing and an older woman, not her barracks-mate.

At HEART in the Bronx I found something I had not witnessed before. People who knew one another on a social level and often had coffee, played pool, watched television together, did not know many personal background stories of one another at all. I gave a writing prompt after asking them to bring their chairs up close to the podium where I was speaking, asked that the staff turn off all the television sets in the main areas, and to try writing about their lives. I had brought some writing journals, very nice-looking ones for men and women participants and they were on the table next to me.  Some of the participants had already picked them up to look at them and asked about those and if they were “for sale”. I said, “No these are free if you take the class…” 

So, once I got their attention I told them to use the paper, pens and paper on the tables nearby and after I gave them a prompt and said, “Tell your story and use facts and feelings.”  Tell what specific event you will never forget, describe it and tell how you FEEL about it. If you read what you wrote, up here at the microphone, you can have a free journal, pick your favorite one.”

Suddenly after I gave them about 15 minutes to be quiet and write and everyone did, I said, “Okay stop now.  You can finish these at home and bring them back to read next time,” they started to immediately line up at the microphone. I never had that happen in all the years I had taught writing therapy to hundreds of people! I had to limit them to just a few paragraphs because the line became long. Still, everyone was listening to everyone else’s writings. 

They shared how they came to the United States, went to school, were poor, were even arrested one time, met their spouse, worked at hard jobs to make a living, had kids, and on and on. The looks on the faces of those in the class were priceless. It was obvious that they now KNEW something NEW about a person that connected them. As soon as the class ended, they all began to seek out others to talk with. I heard laughing; I saw hugging. heard people admiring one another’s writing.

It had worked on a level I never experienced before. These were people in a local community center who, though writing and reading aloud, suddenly found new friends.

A person’s race, culture, background or education was already known by social interactions, but writing and their feelings connected them on a deeper level.

NDERE: Chip Conley’s work and teachings introduced me the concept of reverse mentoring. Although I have been a mentor to many MFA students, I never heard this term before I met Chip and attended the Modern Elder Academy. I am very much in love with the idea that the mentee has something to teach the mentor. Caroline Pratt, founder of City and Country School, talked about learning from children. Do you have any stories about your teaching that involves learning from your students? Any stories where you as the teacher became the student of your pupils?

JD: I am intrigued and in admiration of that term reverse mentoring. It is true that “by your students, you will be taught.” One just has to listen and learn and not always think any one of us, teacher or student, has all the answers. We, together, form a new team, one that has the end result of connecting us, even those who thought we knew one another. I am writing a book manuscript right now called, “Mirrors in My Classroom.” which is about that exact subject. Now, one of the chapters will be called “Reverse Mentoring” crediting Chip Conley.

NDERE: I see you as an optimist, and I mean this as a positive trait. I tend to go downhill when I come upon what I perceive as a wall in my efforts to do a good job or to enact good in the world. I can’t think of any enemies, but I do think of apathy, complacency and mediocrity as their equivalent. How do you motivate yourself when confronted by such obstacles in the workplace? 

JD: One’s mood is somewhat of a choice and we always have to remember that. When something consumes us, we need to deal with it and writing helps. But, when the dark thoughts return, we need to consciously envision a good day, a good friend, a problem solved. As simplistic as that may sound, psychologists tell us it works.  Blood pressure often drops back to normal and through deep breathing, massage and exercise, we can better deal with and attempt to erase those dark clouds in the process. It is a decision not to sit and take no action to help heal ourselves.

NDERE: After 30 years of winters in New York, the city I love and that has been so good to me, I am dreaming of big skies. I hear my heart whisper, “California, the desert, California, the desert, California, the desert.” I don’t know when the move will be, but I see it in the making. I am curious if and how this vast, open skied, landscape may have shaped your ideas? I am asking because your format of teaching is expansive in how it mixes healing, cooking for your students, activism and writing. 

JD: California is a time, a place and a mentality.  People do flock to the desert and also to our beaches and mountain tops. Some don’t have that ability or the funds to take advantage of a trip here, but watching a video may help, listening to music such as the old song California Dreamin’ helps. City of Hope has, for cancer patients, a special channel on the in-hospital rooms where patients have flat-screen television sets, on which music and scenes of nature are played 24-7. The cancer doctors and psychologists have created that option for people whose minds are stuck on their cancer. Taking a “trip” into nature can help.  In my book, Writing for Wellness, there is a separate chapter on “The Healing Power of Nature.”

NDERE: There are many parallels that connect those I am interviewing for With Gratitude: your care for elders, Linda Mary Montano’s sincere work with issues of aging, your focus on teaching, Jane Clarke’s devotion to early childhood education, your offerings to the world and Chip Conley’s selfless sharing with those around him. Can you talk about the development of positive qualities and how we can work cultivating them like a garden?

JD: Like a garden, life has time and space, 24 hours for each of us. What we do with our 24 hours each day can make a difference. We can decide what to plant, what “weeds” (toxic relationships) to remove from that garden, what lovely flowers or vegetables to plant, water, provide sunlight for, and even give special care to ensure they grow and fully develop. It is up to us to tend to our gardens and help others with theirs. Beautiful and healthful results will give meaning to us and others who share it with us.

NDERE: I thank you very much for allowing me to teach with you in my beloved Bronx and for braving the dysfunctional New York City subway system to travel to the HEART Adult Day Care Center to invite participants to nurture the writer in them. I have great gratitude for what I am learning from you.

© 2019 Julie Davey and Nicolás Dumit Estévez Raful Espejo

This interview was originally published with Art in Odd Places AiOP.

To learn more about Julie Davey click HERE

 

With Gratitude to the Saint of Hospitality / Chip Conley and Nicolás Dumit Estévez Raful Espejo

 

Nicolás Dumit Estévez Raful Espejo: Chip, thank you for saying yes to this dialogue and for all of your care during my stay at your Modern Elder Academy (MEA) in Baja California, Mexico. I am happy to name you the Saint of Hospitality and to mention that you share the title with Saint Julian Hospitalier, the patron of hospitality, innkeepers, travelers, and boatmen [sic]. Saint Julian went on to build hospitals where people could sojourn and heal, a place where those in need could find shelter. Can you walk us through the stories of how you became interested in hosting people? 

Chip Conley: Thank you, Nicolás. I never imagined being a Saint. A Sinner, yet, but a Saint, no. It was an honor to host you in Baja. I’ve always loved making people happy. I guess this is part of the reason I called my boutique hotel company “Joie de Vivre” (joy of life in French) when I started it at age 26. I love that our mission statement (helping people feel joy) was also the name of the company. To me, there’s no greater honor than offering a generosity of spirit from the heart which is my definition of hospitality. In a world that demonizes “the other” and is more robotic with each passing year, I can’t imagine a greater intention than helping us feel the oneness that exists in humanity.

NDERE: I first met you while you were presenting at Wisdom 2.0 in New York, a mindfulness conference, and I heard you talk about elderhood. This is when I said to myself, “I HAVE to study with this man,” since there was a great deal of what you shared that resonated with the work I that have been doing with people 50 and older, mostly in the South Bronx. What was the pull for you to work with people entering this chapter of our lives?

CC: Well, I was one of these people. In early 2013, I was asked by the young Millennial co-founders of Airbnb to help take their fast-growing tech start-up and turn it into a global hospitality giant while also mentoring them. I was 52 and the average age in the company was 26. And, I didn’t know a thing about the tech business. But, the more I studied society’s perspective on aging, I recognized that we’re all likely to live ten years longer than our parents, but power in a digital society is moving ten years younger. So, this has created a twenty-year “irrelevancy gap” that has creeped into our society decades after the term “midlife crisis” was coined. And, it’s part of the reason we see such a disconnect politically in places like the US and UK. Older people get angry when they feel irrelevant. 

NDERE: Saint Julian was destined by a curse he received at birth to murder his parents and in the end he was not able to avoid his destiny and perpetrated the parricide/matricide. As result of this, he chose to be of service to others. In your books and in life you talk about your close connection to your father and how this has grown deeper. Unlike Saint Julian, you have been blessed to enjoy life with your father, including surfing together, and to be of service to pilgrims not as a redemptive act, but as way of actively performing love. Can you please tell us more about this?

CC: I learned to surf at age 58, but my father hasn’t. Instead, he learned how to scuba dive at age 60 and has experienced 2,000 dives all over the world since then (he’s now 81) so he recently taught me how to dive and I’ve appreciated this connection later in life because we were very disconnected when I was younger. I think many of us move from hubris to humility over the course of our adult life. That’s been true of my dad as well as me. When you let your ego take a break in the room, it creates more space for connection with others. And, that’s been the story of me and Stephen Sr. (I’m Stephen Jr., a “Chip” off the old block). 

NDERE: My mentor and friend of many years, Linda Mary Montano, Saint of Art in Everyday Life, once performed at the Gershwin Hotel in Manhattan MASKS ON/OFF; ON&OFF: A SOMEWHAT INTERACTIVE VIDEO EXPLORATION OF PERSONA IN THE VIDEOS OF LINDA MARY MONTANO. I am bringing this to our conversation because in your book Emotional Equations: Simple Truths for Creating Happiness + Success, you talk about how, for many of us, as we grow older, many of the masks that we wore during previous decades start to come off. Would you be willing to elaborate on the correlation between masks coming off through elderhood and the growth of happiness at this stage of life? 

CC: This is a beautiful question. Most people don’t know about the “U-curve of happiness” which shows, across all cultures, that adults see a slow, painful reduction in life satisfaction from ages 25 to 45 years old and between 45 and 50, they start to see a shift such that most of us are happier in our 50s than our 40s and happier in our 60s and 70s than the prior decade. One of the key elements of this shift is learning how to take off our masks and be more comfortable in our own skin (even as it starts to sag!). The primary operating system for the first half of our life is our ego as it helps to individuate us from our parents and define ourselves in society, but American society – in particular – places too much emphasis on our ego and our classic “midlife crisis” is when many of us start shifting from the operating system of the ego to the operating system of the soul. It’s a bit of relief as we stop caring so much about what others think of us and how we fit in. 

NDERE: During some of our group discussions at the MEA, the subject of wisdom and elderhood came up. You stated that age does not necessarily confer wisdom on us. Not all older people are wise. I agree with you and I would go on to say that there is a tremendous amount of wisdom that comes from children. Similarly, there can be a significant divide between knowledge and wisdom. I have seen youngsters who, at a very early age, have amassed so much knowledge and I wonder what it would eventually take to transform this into wisdom. Wisdom serves to keep a check on knowledge. You created a wisdom school. What is this place about?

CC: Many of us grew up with the premise of the “three-stage-life.” You study till you’re 20-25. You work till you’re 65. You retire till you die. In a constantly-changing world, the tyranny of the three-stage-life is loosening its grip on us. Life-long learning is essential and it helps us feel more engaged and relevant, but we don’t have “midlife wisdom schools” that support mid-lifers through the variety of transitions that happen between 35 and 75. Society has been effective at creating rites of passage during puberty, adolescence to adulthood, marriage, birth, and death, but, because midlife is a relatively new phenomenon (the average longevity in the US grew from 47 to 77 between 1900 and 2000), we haven’t created rituals and celebrations that help us move from adulthood to elderhood. This is why I created the Modern Elder Academy, a social enterprise on three acres of beachfront land in Baja (Mexico). It helps people reimagine and repurpose their mastery and wisdom for the second half of their adult life. We’re a social enterprise with more than half of our students (average age: 52) being on scholarship as our intent is to be a catalyst for more midlife wisdom schools to sprout around the world. 

NDERE: I could go on asking you questions. We have not known each other for long, but since I fist saw you on stage at Symphony Space in New York, I fell in love with your path in life. After meeting you at the Modern Elder Academy and studying with you, I confirmed my feelings about your work and how you go about it. With the Modern Elder Academy you are at the forefront of a movement pretty much like those of other people who shook and are shaking the world with love:  Elizabeth Kübler-Ross, James Baldwin, Beth Stephen and Annie Sprinkle, and Jane Goodall. The list goes on. Can you talk about love? 

CC: Wow, that’s quite a list! The universal theme of all religions and spiritualities is love. It’s also a state of feeling and being that doesn’t discriminate based upon age. I created a website long ago called Fest300 that observed and promoted the 300 best festivals of the year globally. In studying the resurgence of festivals in the 21st century, I was intrigued with the fact that the more digital we get, the more ritual we need. I found that French sociologist Émile Dirkheim, slightly more than 100 years ago when studying religious pilgrimages, coined the term “collective effervescence” to describe the experience of letting your ego evaporate while feeling a simultaneous growth in the sense of communal joy. I think that’s a great way of describing love whether it’s love in a collective or love for one other person. It’s a common feeling we see in our Modern Elder Academy workshop cohorts that last one week each. 

NDERE: I saw how you treat people at El Pescadero, the village where Modern Elder Academy is located. Many there talk about your kindness and your fairness. You have made it your purpose to pay people who work for you well, to care for those who visit, and to be a steward to ecology. You created the Jardín del Alma, the Garden of the Soul, a stark mini nature reserve in a very expensive section of El Pescadero. For those who do not know the area, this has become an extremely desirable destination for wealthy U.S. Americans and Canadians. How are you and Modern Elder Academy working to be of service to the amazing ecological treasure that is Baja California? I see this as part of what Sally MacFague views as the Body of God.

CC: “I am what survives me.” This is a sentiment expressed by developmental psychologist Erik Erikson. Most of us have no idea what impact we have on others or our communities. This is especially true of capitalists and people in power. I talk in my book Emotional Equations (and to some degree in Wisdom@Work) about the idea of emotional contagion: our behavior and actions influence others. In sum, I feel honored to be able to create the world’s first midlife wisdom school in a fishing and farming community where, hopefully, our actions – whether it’s being a steward of our neighbors or the environment – has a profound influence on others. As Gandhi suggested, “My life is my message.” We’re all role models, whether we know it or not. 

NDERE: I thank you, Chip, for your teachings. Unlike in English, in Spanish we have two ways of saying “I love you.” We use these very carefully and discriminately: te quiero and te amo. They imply different levels of commitment, with te amo being reserved for those we really care about. “I love you, te amo, Chip.” This is a hard thing for me to express, and more so publicly, yet your love for people, for those you work with, for those who knock at your door, for our lover Earth, and for life, won me over. “THANK YOU” from the heart. I am extremely grateful that we have crossed elderhood’s path.

© 2019 Chip Conley and Nicolás Dumit Estévez Raful Espejo

This interview was originally published with Art in Odd Places AiOP.

 

With Gratitude to the Saint of Early Childhood Education / Jane Clarke and Nicolás Dumit Estévez Raful Espejo

 

Nicolás Dumit Estévez Radul Espejo: Jane! Your title of Saint of Early Childhood Education shares connections with Saint Jean-Baptiste de La Salle and Saint Angela de Merici, both of whom devoted their lives to the teaching field. In your case, I am suggesting the title be an honorary and secular one and not tied to any religion. We have known each other for 25 years, ever since I applied to be the associate teacher in your classroom at City and Country School. Can you talk about your path into teaching from London to New York City? 

Jane Clarke: One of my very first experiences of working with children was in a community center in London during the summer. One afternoon, one of the children got a nasty cut on his forehead (there was a lot of blood!) At a certain point I was assigned to take him to his home to let his parents know what had happened. I was very scared of having this responsibility. I distinctly remember that the mother of the child was nervous about opening the door of the apartment; she didn’t speak any English. She did let me inside and I found a simple home furnished with curtains and rugs from India which is where the family had emigrated from. This was my first real experience of understanding how it must feel to be in a new country, not to speak the language that others speak, and to have children that you have to entrust into other’s hands. The mother was so kind to me and seemed grateful that I had brought her son home. It was a humbling experience. It made me realize how much of a responsibility we take on as teachers and how the well-being of all the children who cross our path remains paramount, both emotionally and physically.

NDERE: We have myriad stories about our teaching together and the children we worked with. I remember the discussion that emerged in our classroom in the early ’90s as to the color of water, with some children asking us for a response. You suggested they deliberate amongst each other and there were speculations about water being blue, white…at some point the term transparent or see-through came up. What are the unexpected questions that teaching has posed for you, much like that of the color of water? 

JC: One of the questions that continues to come up for me, particularly as a former teacher of very young children and now as a mentor for other early childhood teachers, is what kind of a world are we preparing children for? How are we equipping them to deal with some of the complexities that they will inherit? The very essence of our humanity seems to lie in question right now. As teachers we are committed to preparing children to be bold and confident and to be able to ask important and critical questions. I am deeply concerned about where the answers will come from. How will they be able to continue to rely on the sense of community that they have lived and experienced here in our school as they struggle to find purpose and fulfillment as they grow older? I have to remain optimistic, indeed I see myself as an optimistic person. When I look at the beauty that children create each and every day when they are given the right materials and the time to fully immerse themselves in important experiences, my heart is uplifted. Hope lies in the power of knowing what it actually feels like to be truly connected, there lies also peace. My hope is that these children who pass through our hands will model that opportunity for others and that they will never stop asking questions.

NDERE: We both have deep connections with City and Country School and I am aware that our conversation can easily focus on this progressive experiment. But I want to open the conversation to more encompassing topics and to teaching in general. Can you talk about the expectations teachers face in regard to their field of work? I personally feel that there is a stated and unstated consensus as to what a teacher is allowed to do and allowed to be. It is as if many aspects of a teacher’s life have to remain closeted. This might be changing with social media. Can we hear from you about this?

JC: Now that is a really good question! Our school was founded by a woman who lived quite openly here in the West Village with her partner, a woman, more than 100 years ago. Many of the teachers who worked here in those early days were also living alternative lives. What appears to have been important to them in their role as teachers was to empower children, through collective and creative experiences, to develop their own identities. I don’t believe Caroline Pratt was interested in sharing her private life with students and families in the school she created. The school she created offered children, girls and boys, the freedom to develop and discover themselves; there was no obvious gender stereotyping in practice at City and Country School. This emphasis on gender equity continues today, for example, boys and girls are confident and accomplished at the wood bench, they roughhouse and build together in the block yard; they see one other as equals, each with an individual voice that deserves to be heard and considered by everyone as important, collective decisions are made. 

For me, a teacher plays a professional role and has a right to their own privacy. I also believe that there is a boundary between teacher and student that should to be preserved. There are times when that boundary may be crossed, but always in thoughtful and considered ways. When does a teacher tell a personal story with their students and why are they sharing that story? Is it to help a child/children to gain a better understanding of something important? Or is it initiated by the need of the teacher? Working together with you was such a pleasure. I have such fond memories of so many things, but having a male partner in the classroom opened up so many opportunities for the children. For example, having you working beside me helped to dispel such important, fundamental assumptions:  “boys don’t cry” or “pink is a color for girls.” I remember asking you in front of the children in an effort to help a child express his emotions: “Do you cry, Dumit?”, or commenting in front of the children how much I liked the pink shirt you were wearing that day. 

I strongly believe that teachers should be encouraged to share more personal sides of themselves with each other, therein lies the opportunity for us all to know each other better. Our opening workshop with Narrative 4 this year was an example of the power of sharing those more personal stories with a colleague. The stories shared stayed in the room. But what went outside the room forged deeper connections for the whole community. Earlier this year we needed to place an additional teacher in a specific classroom to further support the needs of one child in particular. As we brainstormed who would be a good person for the role, a name came up. The lead teacher in that classroom’s face lit up as she excitedly shared that she thought this would be a good match for the teaching team: “He was my story partner!”

NDERE: It is not possible for me to have a conversation without bringing play to the equation. City and Country was originally named by its founder Caroline Pratt the Play School. I have done art works on play, such as Play Date.  I interviewed you about playing in 2014, while I was working on an experience with El Museo del Barrio. Thinking of Caroline Pratt’s statement about “learning from children,” what can people like us, entering elderhood, learn from play?

JC: I believe that as we get older we have the potential to peel away some of the layers that have built up over time. When you work full time and confront the daily realities of a busy life both professionally and personally, it is easy to forget how to let go and to truly play. Some people feel that “letting go” is about playing squash, posting on Facebook or practicing some type of “power yoga.” I am not so sure how truly playful these activities really are. 

A few years ago I remember being in a garden with some friends who have a son who was about 6 at the time. Both parents are emergency ward doctors who lead fairly stress-filled lives. It was wintertime and it had just snowed. Someone spontaneously began to throw snow around and this motion developed into a full on snowball fight. I can honestly say that the experience was quite thrilling; we were suddenly all throwing snowballs at each other, vigorously and playfully. I remember looking at the child’s face as we were all playing together—he was so completely delighted to see us all playing together in this way, he couldn’t believe it was happening!

A few years ago I worked in a Head Start Center where seniors were invited to volunteer in classrooms of young children. As part of their time in the school we engaged them with materials that the children were using in the classrooms. What has remained with me is the way in which these elders entered into the creative, and always playful, experience of painting. They did not hesitate to plunge in and were so excited to reflect on the experience they had enjoyed so much. They seemed so completely open to this novel experience and did not seem hampered by the worries of how time was passing. They seemed to have all the time in the world to truly engage. I believe we all need to give ourselves this time. In our society here in the U.S. and particularly in a big city, it is so easy not to make this time for ourselves. As we get older I believe our concept of time begins to shift and we begin to notice things in a different way. For example, I have become so much more aware of nature, the subtle changes of the plants and trees and the birds in the air. I don’t remember noticing these things so much years ago. 

NDERE: I had the most unusual experience while working with a two year old. I was on the floor watching him play and slowly moved into interacting with him by way of conversation and by activating some of the items he was playing with. He stopped what he was doing and looked me straight in the face to ask me, “are you a kid?” I honestly do not remember what I responded because I was startled by what I had discovered first hand, a passageway into the dimension we call play. What do you have to say about this dimension where there is a suspension of time and where the surrounding “reality” adults have constructed is there to be of service to the one proposed by children at play?

JC: I just love the way you described playing as a way of conversing with a young child. I think that is exactly how children converse with each other and with grownups (if we give them that chance), through a playful exchange. It is their most natural way of communicating and as we grow older we sometimes forget this. There are times when I might say something to a child in the hope that they will engage with me and I don’t get a response. When the gesture is offered playfully it is rare that children don’t engage. There is nothing more thrilling than to feel yourself as an adult enter into that dimension with a child. It is as if we can, for a moment, forget the trappings that an adult reality brings with it and can spontaneously peel away our protective layers to reveal the nakedness of our humanity. That moment is light, refreshing, magical; it is also swift and fluid and has no barriers or restrictions. It doesn’t matter what you look like, how wrinkled your skin may be, the tenor of your voice, the color of your hair–you are transported into the bubble together, as equals. These moments are timeless and transformative; when they happen to me I feel as if I have been given another chance, and when I return to the more consistent reality of my day to day existence, I feel rejuvenated by a moment that remains a “secret” between me and the child I have connected with. Our relationship has changed after these moments and when we see each other again we have an awareness of an intimate exchange that no one else knows about. Sometimes we can revisit with words, and sometimes silently, perhaps with a smile perhaps with a skip….

NDERE: During recent years there has been a trend to bring education into the arts, and I do not mean the good old art education that we both knew. Too humble. Too mundane. But wait, pedagogy has made it into the realm of high art, i.e. museums and art galleries. 

I agree with teaching as an art that requires skills and intuition. I am not so sure about art as teaching or pedagogy. Those of us who have worked in the classroom know that the reality of dealing with the expectations of parents and students is very different from aestheticizing the education field. Any thoughts about this?

JC: Yes, I have a lot of thoughts on this. Through the work you and I did for Studio in a School, I saw how teachers who perhaps did not see themselves as appreciators, participators or creators, could be influenced and opened up by the artists working with them. It took time and trust for this to happen; it also took hands on opportunities with art materials followed by reflections on what was being experienced and what people were looking at to achieve this. “What do you see?” was a question that helped draw people in and as a visual vocabulary began to emerge, fear began to dissipate. These teachers of young children were then able to return to the classroom seeing things differently over time. Teachers grew to value experiences, materials and the children’s work in different ways. The same transformation happened with parents. I remember a workshop I observed at a public school in Bedford Stuyvesant several years ago. The participants were invited to work with red clay. There was something so disarming about the materials that almost the moment they had their hands on the clay they engaged. The materials seemed to transport them back to something primal, something that opened them up in old/new ways. The reflections they had after the experience were poetic and inspirational; the work they created was “quiet,” peaceful, representational of something profound about who they were deep inside. The art they had created had taught them something about themselves and had helped them to see the world in fresh and very profound ways. This was also a collective experience that had brought everyone in the room closer together, both in the making and in the way in which what they had made had transformed the aesthetics of the room we were all inhabiting in that moment. I believe the same thing can happen in classrooms and in schools for teachers and for students. Not sure if this quite answers your question!

NDERE: You did answer my question so clearly. Thank you. There is great respect for teachers in the environments in which we have worked. Similarly, we have come to know so many teachers who we admire. At City and Country, I sit in awe as I watch teacher after teacher go on about what they do with such mastery. This applies to both the young and to the elder teachers. In the arts there is a stigma about the artist who has to teach for a living. Many of us artists are tricked by the myth of gaining recognition from the art world, whatever that is, to downplay or hide our teaching selves, especially those of us who teach in pre-schools and elementary settings. There are exceptions to this, Ed Woodham being one. He works with very young children and makes this public. There is also Molly Herman and Maggie Ens. What do you have to say to those of us who might be facing this conundrum and unconsciously relegating teaching to a lesser domain?

JC: I would urge those artists to spread the word: having the opportunity to be around young children as they repeatedly create timeless beauty using various art materials is inspirational. Being able to facilitate this can only feed you in your own work as an artist is what I believe to be true. I always view this opportunity as a privilege, a moment in time that most people don’t have the chance to participate in and/or observe; a magical moment when young children actually become the materials they use to create; a moment in time when they show us what is inside them, something we cannot see or feel, but something we can admire as it takes its visual form. Obviously, being able to measure and balance the time you give to teaching and the time you spend creating yourself can be the key to a feeling of peace. One part of your life holding a balance for the other.

NDERE: Looking back, I see a long line of women teachers standing behind you: Joan Morgan, Virginia Parker, Harriet Cuffaro…Their hands are on the shoulders of that teacher in front of them as a symbol of support. Your hands are on the shoulders of the younger generations of teachers that you are sending forward. The line extends for miles with teachers all around the globe joining in: Ercilia Pepín, Sor Imelda, Fatima Coste, two teachers named Milagros, Doña Aspacia, Janet Walton, Linda Mary Montano, Lady K. Fever, Lucienne Haessle, Daisy Machado, Chip Conley, Roger Haight, Julie Davey, Suzi Tucker…I  will leave it at this, while more teachers join in. Thank you for all of your mentoring for 25 years, for the laughter, and for helping me claim the value of teacherhood as I step into elderhood. 

© 2019 Jane Clarke and Nicolás Dumit Estévez Raful Espejo

This interview was originally published with Art in Odd Places AiOP.

 

With Gratitude to the Saint of Everyday Life / Linda Mary Montano and Nicolás Dumit Estévez Raful Espejo

 

Nicolás Dumit Estévez Raful Espejo: Linda, I have been looking forward to this conversation. I hope that this allows for shedding light on ideas that are difficult to articulate in the arts: God, aging, death, ego… Thank you for giving me the yes to ask these questions. You share the title of Saint of the Arts with Saint Catherine of Bologna, a Poor Clare nun from the fifteenth century. In your case, I see you as the Saint of Everyday Life. In some of your writings you talk about performance artists as saints, can you tell us more about it?

Linda Mary Montano: I always loved it when this one evangelical pastor I used to watch on TBN would call everyone in his viewing/TV audience, “Saints.” Why? We all rise to the level of our name (You have 5 names, NDERE!!!!  Nicolás so you must know about that!!) When I was a child my father called me Sarah Bernhardt because I was so dramatic, I suppose?  When I entered the convent for 2 years my name was changed to Sister Rose Augustine. Then when I went to an Ashram I was called first Padmavati, then Chinmayananda by my Guru, Shri Brhramanda Saraswati, because he made me a sunyasin. I know of one local business where all of the people working there have “nick names.”  I gave myself 7 names of fictional people in 1977 when I made the video Learning to Talk. And then when I began impersonating real people, I called myself Bobbie Dylan, Mother Teresa and Paul McMahon because of these 3 “real” people I now imitate.

Artists are SAINTS.  Lifeists (people who make life a work of art) are Saints also. We are all saints, that is, we are all fabulous/nothing special/wonderful/filled with the Holy Spirit/carriers of Divine Life. We rise to the occasion of our names and because my father would not allow me to take ANOTHER name at Confirmation when Catholic teens are asked to choose a Saint’s name to add to their own name, I have played with NAME CHANGE AS ART for a long time to FIX that early childhood issue. I took the name power into my own hands. But truly, I feel we are ALL SAINTS: ARTISTS AND LIFEISTS BOTH, 

Wikipedia says:

“Author John A. Coleman S.J. of the Graduate Theological Union, Berkeley, California wrote that saints across various cultures and religions have the following family resemblances:

  1. exemplary model

  2.  extraordinary teacher

  3.  wonder worker or source of benevolent power

  4.  intercessor

  5.  a life often refusing material attachments or comforts

  6.  possession of a special and revelatory relation to the holy”

On the other hand, Linda says:

We all have been one of the above one time or another, therefore, we are ALL SAINTS.

NDERE: So much has been shifting for me as a result of your teachings and guidance and our conversations. You always push me to get out of the comfort zone and to inhabit that space where things might not be quite right for the time being. The space that I am describing obviously entails questions of values previously held as dear.  For example, fool was the young me who though I was creating instead of serving as an instrument for the Creator to flow through me. Can you please shed some light on the ingrained perception of the artist as creator?

LMM: My therapist tells me that I am a narcissist!!!!! I rebuke that and ask her why she says this and she said, “All artists are narcissists.”  I have thought about that and I think it is about our ability to live in/be directed from/rely on/take orders from intuition and the right brain. Call that being an instrument of the Creator??? Call that being right brain directed???? Call that living intuitively and transgressively?? I love the words of this current young woman ecologist from Sweden, Greta Thunberg, who has Asperger’s. She says that she is different because of her supposed “learning disorder” but watch her fly in the face of the untruths of the world, saying that she can be herself because she can’t be like anyone else because of her  “learning disorder.”  She is my current saint-heroine-artist-lifeist.  Artists can’t help themselves. We listen to a different channel: call that the channel of Creator/intuition/narcissistic banter? All I know is that I am in the Greta Fan Club for sure. The school of outsider. She is so close to the Creator, and is a walking-talking Saint. May I be blessed by her.

NDERE: God forbid one, as a contemporary artist, mentions God in one’s work. But it may be that it is not so much so anymore and that you and a handful of others have been part of this change. I recall that one of the implicit prescriptions for making it into the arts for my generation was not to bring God into the equation. That did not work for me and I ended up going to theology school after receiving an MFA. You were first a Catholic nun and then an artist. How did one path followed the other for you, or were they always intertwined?

LMM: We alllllllllllllllllll  mimic our enculturation. We all do what was done to/in us. My narrative is this GOD-NUN-SAINT backstory because that’s my training and formation. It is NOTTTTTTTTTTTTTTTTTTTTTTT  GOOD-BETTER-BEST, in fact it might be worse-horrible-a hypocritical farce. When I went to grad school at the University of Wisconsin-Madison, I thought I was cool and stopped being me and dropped my loved-roots. Now I have learned better and I am just doing ME, the me that was trained into me, in this small village, the small Catholic Church, the small Catholic school. It isn’t because the word God or my supposed holy-Linda game is good-better-best…it is just that THAT is my schtick! The problem is, it’s becoming culturally/aesthetically easier, trendy and au courant for all artists to flaunt the God-schtick. As a result, billions are jumping on THAT bandwagon, getting all schmoozy-spiritual and God-ish!!!  That is not the WAY.  Being true to your own neurosis is the Way. LOL. “All is well, all is well, all manner of things are well.”  St. Julian of Norwich. 

NDERE: There are some common grounds between the people that I am interviewing for With Gratitude. Like Chip Conley, you have worked with the subject of masks. I attended your performance at the Gershwin Hotel in New York focused on masks on and masks off. Chip talks about masks coming off as we become elders, and the freedom that this process confers on us. Can art help us discard those masks that no longer serve us or does one as an artist have to watch carefully for the masks that one’s trade might demand?

LMM: A woman over 60 who “uses ” her body as/in/with performance is nobody to ask about masks!  We are up to our necks working that out: working out the reality of the aging female performance-body-artist. Talk about addiction to the beautiful sack of shit that we are! Just throw in a few wrinkles/smelly breath/sagging breasts/papier mache skin upper arms and the game of pride is on! I think Carolee did the fragile Art of Aging so beautifully by presenting her failing-feebleness so honestly….never APOLOGIZING. My bobble-head dystonia condition is insisting that I can’t hide anymore….and I tremble toward my grave, mask askance, as if drunk from life.

Do men feel the same I wonder? But now I can’t say “men”, I have to say they? Their? Them? Right?

NDERE: When I think of you, Linda, and your work, the image that comes to my mind is that of a person who has done whatever the heck she wanted to while being responsible, and being careful not to hurt herself or others. This not hurting oneself or others has been a valuable piece of advice from you. You have worked with aging, with dying, physical illness, losing a tenure track job, but also with the joys of life. I remember once when I approached you about doing something together and you suggested: “Let’s be angels for three days.” For me, aging has brought anxiety and fear of life. I am working on it and writing affirmations and gratitude everyday, and praying and meditating, and crossing myself before leaving home, and doing lovingkindness. Where do you find courage to do what you do?

LMM: Inhaling and exhaling while I watch Netflix.

NDERE: When we met for the first time at your Art/Life Institute in Kingston, NY, you prayed aloud and baked a pie. I was puzzled by the way your prayer outlined friendship, collaboration and honesty. Your prayer disarmed my ego-driven path as a younger artist. Prayer is another one of the taboos in the art world that you have effaced. Would you be willing to talk about the role of prayer in your art-life?

LMM: I find “talking” a chore, a façade, a joke, an impossible fight for who is right-wrong-smarter-more informed. Silence and prayer are my weapons of choice although I play-act “talking” when I am totally forced to do so. Writing is fine, praying is fine, singing is fine, performing as if talking is fine, lying down in silence is fine but Talking ……. uck!  That’s just me.  But then again it’s all prayer and I shouldn’t be so allergic to sitting in a restaurant and discussing a movie should I? Others are formed by family to converse/talk/share words/form ideas via sound. I was not. Plus as a nun I didn’t talk for 2 years. And living with Pauline for 8 years, I swear on a stack of Bibles, that we just  LISTENED!!!! And so I find conversing totally foreign. For that reason I live alone and spend all of my time in silence with birds and trees. 

NDERE: Can I ask about the Holy Ghost? I am in love with this aspect of the Trinity that in theory is neither male nor female, but gender fluid, and which can travel through bodies and be channeled into art. Who is the Holy Spirit for you? I now understand performance art as the act of manifesting this aspect of the Creator. I would like to hear your thoughts about this.

LMM: The Holy Spirit is my God-Bird of choice. Why do you think I like Chickens so much?

NDERE: I thank you, Linda, my dear Art Mom, for your love, guidance and teaching. I am extremely grateful for how you have kicked me in the butt and woken me up to a creative path where the limit is respect, and I too would LOVE to be an angel with you for three days. THANK YOU from the core of the pineal gland, the seat of the soul.

LMM: You are getting so roguish NDERE:  you said  “heck” earlier in your questions; you said  “butt” just now and then you threw in the “pineal” word. And ended with “seat”. Hmmmmmmmmmmmmmmmm  You little Holy-Saint-Rascal you!!
In Art=Life=Love
Chicken Linda
Saugerties NY, 2019

© 2019 Linda Mary Montano and Nicolás Dumit Estévez Raful Espejo

This interview was originally published with Art in Odd Places AiOP.

To access Linda Mary Montano’s website click HERE