Whitney Biennial 2019
May 31, 2019
Philip Swan
Kota Ezawa (Born 1969 in Cologne, West Germany. Lives in Oakland, CA) National Anthem, 2018
Since 1932 the Whitney Biennial has been meant as a way of assessing the current state of American art at a given time. Gertrude Vanderbilt Whitney founded the museum to put American art on view, and she focused on contemporary American art specifically, putting forward young artists like Edward Hopper and Stuart Davis who might not have received much recognition without her assistance. Over the past 30 years the Biennial has courted controversy, which is part of the fun. This is the first Biennial that has been put together in its entirety during the Trump presidency. Unsurprisingly, most of the works are political in nature, focusing on personal identity and the feeling of being marginalized.
The curators visited over three hundred artists in the course of putting the show together. The curators made a point of including young emerging artists: seventy five percent of the artists are under forty and there was an attempt to include artists outside of New York and Los Angeles.
The first work you encounter as you step off the elevators on the fifth floor is by Kota Ezawa, who has created an animation of NFL players standing or kneeling through the Star Spangled Banner as a show of support for Colin Kaepernick and his kneeling protest over police violence directed toward the black community. Ezawa grew up watching soccer matches in Germany and was always fascinated by the stillness on the field during the playing of the national anthem. He liked the idea of bodies normally in motion being in a state of suspended animation, although he never felt connection to the patriotic overtones of the event itself. Ezawa animates television footage of a variety of teams using watercolor paintings, each blending into the other, as a string arrangement plays the anthem. Without narration, viewers are left to their own thoughts as they watch the spectacle. The watercolor format is beautifully rendered, giving the charged subject matter the feel of a children’s picture book. The sound of the anthem can be heard throughout much of the fifth floor, providing an appropriate backdrop to so much work addressing the current state of the country. This is not the only piece to address the United States flag or the nature of patriotism today and is not the only piece addressing the way media coverage impacts our views of society.
Carissa Rodriguez (Born 1970 in New York, NY. Lives in New York, NY) The Maid , 2018
The title of this film comes from a short story by Robert Walser, only a paragraph long, written in 1913, in which a maid is hired to look after the child of a wealthy woman. When the child disappears, the maid spends twenty years looking for her, eventually finding her as a grown woman in a beautiful Parisian garden: the maid is so overcome she dies from joy. Rodriguez seems to see parallels between the children of wealthy families being cared for by nannies and the care of precious works of art by domestic staff in the homes of these same families. The film shows copies of Constantin Brancusi’s Newborn created by artist Sherrie Levine in various institutions and private homes in New York and Los Angeles: the sculpture, like the young girl, now has a life of its own in venues far from its origins. The film addresses how we build relationships caring for people or objects over time and how objects inspired by spiritual feelings eventually become objects of desire and monetary value. Brancusi was inspired by the idea of origins, and created Newborn as the embodiment of that inspiration. Art objects, like children, all have an origin, which shapes who or what they are in the context of where they end up over time. Birth, newborns, and origins will be revisited in the last gallery.
Pat Phillips (Born 1987 in Lakenheath United Kingdom. Lives in Pineville, LA) Untitled (Don’t Tread on Me) , 2019
Pat Phillips draws on the history of the American South to explore questions of race, class, labor and militarized culture, especially in Louisiana where he lives. His father worked as a corrections officer at the Louisiana State Penitentiary, also known as “Angola,” after the plantation that originally occupied the site. Known as the “Alcatraz of the South,” the prison is the largest maximum security prison in the United States. The prison has a notorious history going back decades. It was long segregated, with white prisoners doing work inside and black prisoners working in the fields watched by armed guards. One historian has said the prison was as close as one could be to becoming a slave in the 1930s. In 1952 it was designated the worst prison in America, in 1971 it was described as being medieval and this year seven members of the staff were arrested for rape. In his mural Phillips incorporates the “Don’t Tread on Me” logo of the Gadsden flag on a snakeskin leather belt being worked on by the disembodied hand of a prisoner, inspired by a snakeskin belt Phillips owns that was made by prisoners at Angola. This is the second instance of a flag, in this case a historic one now frequently associated with the Tea Party, being proffered as a patriotic symbol. As a child, Phillips would see the prisoners working in places like lumber yards or doing roadwork, where they were farmed out as free labor. He incorporates wooden fencing which represents incarceration, gated communities in suburbia, and the wall separating the U.S. Mexico border. Behind the fence we see a handgun on the left, representing gun violence in America, and on the right we have tear gas cannisters labeled “Riot Control”, referencing Warren Kanders, who was the vice chairman of the Whitney’s board of trustees and is also the CEO and majority stockholder of Safariland Group, which makes the tear gas grenade “Triple Chaser.” The “Triple Chaser” has reportedly been used against migrants storming the wall at the Mexican border. Two thirds of the artists in the Biennial signed a petition demanding Kanders resign from the Whitney board of trustees and one artist withdrew in protest. The origin of money funding the arts is of great concern right now, including the Sackler family, which has owned Purdue Pharma for two generations and are under investigation for marketing the highly addictive painkiller OxyContin. There is a Sackler wing at the Louvre, at the Met where the Sackler wing houses the Temple of Dendur, and they have funded art exhibitions around the world, including at the Tate and National Gallery in London and the Guggenheim here in New York. Because of the opioid crisis, many in the art world are demanding that ties be severed with the family. Before leaving this piece, look out the window as the sun sets over Pier 55, a $250 million park that is being built by mogul Barry Diller and his wife, the fashion designer Diane von Furstenberg. This has also been been rife with controversy with some seeing this as nothing more than a billionaire’s vanity project that threatens the environment. The fact that he is the founder of Fox News is surely behind much of this.
Jeanette Mundt (Born 1982 in Princeton, NJ. Lives in Somerset, NJ) Born Athlete American: Simone Biles I , 2017.
Jeanette Mundt sources images from social media, film stills, art history, and news outlets as a way of commenting on what we see in the media. In this series of paintings, Mundt worked from composite photographs published by the New York Times of the 2016 United States Gymnastics Team. This format of photography hearkens back to nineteenth century stop-gap photographs of models walking or horses running, frozen frame by frame. It is also suggestive of Marcel Duchamp’s famous Nude Descending a Staircase , combining representation with a form of abstraction. Mundt eliminated some of the sequences published in the newspaper, throwing off the smooth flow of the bodies as they move from frame to frame as a way of controlling time and jarring the viewer who is mentally and visually following the sequence of movement. Interestingly, the sexual abuse scandal surrounding the team physician Larry Nassar came to light after the series was created. Ultimately, Mundt is interested in societal constructs expressed through the replication of popular images, especially as they address gender, sexuality and celebrity. Looking at the gymnasts we see the tension on their faces and in their bodies as they serve to represent both gender stereotypes and their national identity (the flag again in their uniforms), all under the glare of the media. We will see other works addressing media representation in the next gallery.
Christine Sun Kim (Born 1980 in Orange County, CA. Lives in Berlin, Germany) Degrees of My Deaf Rage in the Art World , 2018
Christine Sun Kim has been deaf since birth and grew up questioning the privileging of sound as a form of communication. Because of her deafness, she receives information through American Sign Language interpreters, subtitles and other forms of written communication which can serve as a filter in terms of content, and delays the relaying of information both ways. With this in mind, she explores art as a visual language that she is able to utilize through sound, including drawings made via the vibrations of a sub woofer speaker.. Acknowledging that sound is largely accepted as the most direct form of communication, she uses it as a medium in her work, describing a process of “unlearning society’s views and etiquettes around sound.” By “owning” sound, she challenges the authority of the hearing. Her first use of sound art was a collaboration with a musician friend who let her tinker with his subwoofers and would tell her if it was a “good sound” or a “bad sound” she was making. This reminded her of growing up and having her parents tell her that she was being too loud, especially in comparison to her quiet sister: she was being scolded for making noises she could not hear. She describes sound as being like a ghost to her, not in terms of haunting her but as being a presence she cannot access but whose presence she can use to spark reactions in a hearing audience. The works on view in the Biennial explore the degrees of “deaf rage.” While the rage is understandable, Kim alleviates the rage with a tinge of humor. The degrees of deaf rage while traveling range from “Uber driver calls instead of texting” to “getting hit in the head with a bag of peanuts by a flight attendant who tries to get our attention” to “being offered a wheelchair at the arrival gate” and “being given a braille menu at a restaurant.”
Jeffrey Gibson (Born 1972 in Colorado Springs, CO. Lives in Germantown, NY) PEOPLE LIKE US , 2019
Jeffrey Gibson’s work addresses being marginalized as both a gay man and a citizen of the Mississippi Band of the Choctaw Indians. In his work, he incorporates geometric abstraction that is inspired by both modernist art and the arts of Native Americans. His work combines materials from traditional arts and crafts with modern mass produced items, as evidenced by the oversized garments hanging from the gallery ceiling which include gourd epaulettes, beadwork, fabric from past projects, and colorful ribbons which also reference queer club culture. Other garments he has made can be worn, the size of these garments make them impractical for that purpose. There is a parallel here between gay dance clubs and Native American dances, which both encourage ritual movement that is a celebration of both the larger community and one’s personal identity. Gibson is interested in how the body is represented by both adornment and performance, especially in the context of the traditional pow-wow, and these garments include metal jingles that are associated with female pow-wow dancers. These specific garments are associated with the Ghost Dance movement, which represented peaceful resistance to European American settlement by wearing ceremonial Ghost Shirts that were thought to be impervious to bullets. Gibson likes the idea of garments that can bestow power and protection on the wearer and wonders why our contemporary society makes it so hard to believe that such an object can be worn and give that kind of protection. The work resembles a banner hanging from the rafters, and Gibson has created an alternate American flag visitors might have seen as they waited to purchase tickets in the main lobby: our third reference to the flag.
Alexandra Bell (Born 1983 in Chicago, IL. Lives in Brooklyn, NY) A selection of works from No Humans Involved: After Sylvia Wynter , 2018-19
Alexandra Bell received a Master’s degree from Columbia’s school of journalism in 2013 and uses her academic training in journalism to critique bias in the media, whether it be the selection of images, the wording of headlines, or the layout of the pages. As part of her course work, she had to read three newspapers a day: The New York Times, The Wall Street Journal, and The Daily News , and this inundation gave her the opportunity to notice the editorial bias of each. Bell marks up the pages in the spirit of a newsroom editor and presents what she calls Counternarratives which include redacted text, rewritten headlines, and alternative photos which focus on what is often missing or buried in the news that we consume. She considers fake news as any news that does not incorporate the views of multiple groups of people in our society. Ultimately, Bell is arguing for all of us to be thoughtful consumers of news, to question what we are reading rather then being passive recipients. In this way, she is similar to Jeannette Mundt and her examination of the photographs of gymnasts seen earlier. Bell’s After Sylvia Wynter (Sylvia Winter is a cultural theorist who discusses the classification of racial violence in language) consists of 20 prints exploring how The New York Daily News covered the Central Park Five case over ten days in 1989, when five black and Hispanic teenagers were mistakenly convicted and imprisoned for raping a white female investment banker who had been jogging in Central Park, serving between six and thirteen years in prison. Twelve years after the conviction, a young man came forward to say that he had actually committed the crime and they were released. Bell blacks out images and text from the paper that focused on the rape victim, leaving visible the text relating to the alleged perpetrators who were also victims. There are twenty pages here, but there were forty pages devoted to this story in the ten days after the attack before there was any trial. The text left visible in each front page reveals the vitriol leveled against the defendants by the press and Bell wants to emphasize the repetitious nature of the language and the accusations. Bell also questions why so much attention was devoted to a white rape victim when at the same time there were so many black and Hispanic women also suffering from rape. She includes a full page advertisement published in every major New York newspaper reading “Bring Back the Death Penalty,” which was paid for by Donald Trump.
Paul Mpagi Sepuya (Born 1982 in San Bernardino, CA. Lives in Los Angeles, CA) Studio, 2017-2018
Sepuya was born in Los Angeles in 1982 and returned there after living in New York City for a decade. His work explores the possibilities of mirrors in creating ambiguous daydream space in his photographs. Space, literal and illusionary, is very much a part of his process. He is interested in the physical space between the photographer and the object or person being photographed, as well as the backdrop of the subject and the space between the photographer and the back of the studio itself and how all of this relates to what is made visible by the photographer. Mirrors serve to expand the space and give it depth as well as to juxtapose reflections of bodies and body parts whose relation to the viewer in the space of the photographed environment is unclear. These photos are often a form of visual puzzle that requires careful looking from those who want to puzzle them out.
In his photographs he includes friends and fellow artists who are photographed in the act of being both an artist at work and a model, either wittingly or unwittingly which, in turn, examines the way people relate to each other in a physical environment. The camera itself is often visible, reflected in the mirror, which underscores the fact that what we are looking at is a photograph and dissolves any willingness on our part to trick ourselves into thinking we are looking at anything other than a piece of photographic paper hung on a wall: if we see a photograph as a document, as a piece of information, making the camera visible underscores the origin of this information and the inherent fiction in its creation, a represented reality vs. a re-presented photograph. The tension between what our minds tell us, that this is a photograph depicting a pleasurable daydream, and what our imagination wants us to believe, that we are looking in on an actual event, compels our interest. Many critics have noted the sense of the “desiring gaze” in Sepuya’s work. Sepuya thinks of his work as portraying visual gossip, stories that we hear about others in a usually imperfect and often inflammatory way. The interactions between the figures in the photographs seem to anticipate intimacy, the deflected, refracted gazes suggesting flirtation, and meaningful looks exchanged in passing between strangers. It has also been pointed out that Sepuya is part of a younger generation of gay men who have no living memory of the AIDS crisis, and who interact in a way that has shed much of the fear of that era. Sepuya says that he likes to photograph his subjects as past, current, or future lovers.
Sepuya initially used a cheap monolight strobe to photograph his figures, which gave the photographs a cool lighting. He usually photographs in the studio, and his more recent photographs use natural light as opposed to the strobe, which makes the images darker, with the sense of being in a bedroom or other intimate, not fully lit space. The association of dark spaces with sexual liaisons, with acts not shared in the light, is of interest to Sepuya. His studio in Los Angeles has a skylight, and he works with the fickleness of the changing natural light that softens the edges and enhances the dreamlike nature of the work. Some of these photos were taken by the subject, muddying the idea of authorship.
Keegan Monaghan (Born 1986 in Evanston, IL. Lives in Brooklyn, NY) Incoming, 2016-2017
Keegan Monaghan depicts everyday scenes that seem banal, magical, and somewhat sinister in the spirit of the Surrealists and, by using a fully loaded dry brush in an impasto technique to create a sense of ambient light, in some ways reminiscent of the work of the Impressionists. In Incoming we see an oversized red telephone perched on top of a small green chair. He chose the phone because it is an innocuous object that can be both light hearted and menacing, especially with its connotations of emergency calls during the Cold War. The painting originally didn’t have the hold lightbulb, but then he realized that that could be a source of light as well as drama. In The Blue Door we look through a keyhole to see a hand using pliers to work with colorful string: not knowing what we are seeing, we are a frustrated voyeur. Outside confronts the viewer with a wooden fence, through which we can see a luridly colored landscape that might be seen as inviting but unattainable or as disturbingly saturated in unnatural candy colored vibrancy. In all three works we are drawn in by the tactile nature of the paint and by the disorienting feeling of looking into a world that seems both comfortingly familiar and nightmarishly different at the same time. He sees all of his paintings as “internal views” which illustrate certain head spaces. The buildup of paint also represents a psychological quality, they are heavily worked over in an almost excessive, obsessive way.
Simone Leigh (Born 1967 in Chicago, IL. Lives in Brooklyn, NY) Stick, 2019
Simone Leigh is primarily a ceramicist who also works with video and performance to focus on the experience of black women and notions of beauty and agency. Leigh often incorporates references to West African architecture and building materials, including adobe architecture. In Stick she addresses stereotypical depictions of the female body as a vessel, as well as stereotypes about black women depicted as “mammy.” Stick is inspired by a diner called “Mammy’s Cupboard” in Mississippi, constructed in the 1940s and still there today in which patrons enter the diner through an enormous woman’s skirt in a roadside attraction typical of the era. The monumental woman’s face was originally black but today is painted a lighter shade that makes her race ambiguous. The women depicted in her sculptures have soft depressions where their eyes would normally be as a way of resisting being subjected to the other’s gaze and suggesting an inward look. Leigh’s work also concerns itself with medical care for the community. In an exhibition called “The Waiting Room” at the New Museum, Leigh sought to expand the definition of medicine to include traditional herbal remedies, spiritual health practices, holistic care and meditation rooms as a form of social justice as opposed to a luxury alternative for the monied few. This convergence of race and medicine is further explored in Leigh’s most recent video, which creates a new episode of M*A*S*H with an entirely black female cast. Leigh told the New York Times “I feel like we need a comedy now because we’re in such desperate times.” Leigh has work on view until October 27 at the Guggenheim, having won the 2018 Hugo Boss Prize and she has a large sculpture that is currently on the High Line at 30th Street which will be on view through September 2020.
Heji Shin (Born 1983 in Seoul, South Korea. Lives in New York, NY) Baby, 2016
Heji Shin’s photos depict the moment just after a baby’s head crowns, purple and disembodied, inspired by horror movies and science fiction. Think about Brancusi’s newborn, the ideal and clean abstraction as compared to the messy reality. The babies look gruesome, like aliens, and they also look like they could be dead, which brings together the realties of the life cycle that are often hidden and excluded from public view. She contacted midwives, asking them to put her in touch with pregnant mothers who would agree to be photographed at this particular moment of giving birth in exchange for more flattering photos of the infants after they had been cleaned up and could be safely posted on social media surrounded by butterflies and flowers. Not one mother after meeting with Shin refused to do it. Shin’s photos usually put the viewer in close proximity to normally private moments in people’s lives in a way that questions traditional views of morality, intimacy and voyeurism. She became widely known for an ad campaign for clothing label Eckhaus Latta that depicted young couples actually having sex, with the adult content pixelated out. She has also attracted controversy by doing a series of portraits of Kanye West, who is persona non grata in arts circles for visiting Donald Trump at the White House and proudly wearing a MAGA hat. It’s interesting that these photos or photos of couples having sex are not problematic in the art world, but wearing a MAGA hat is beyond the pale.
Brendan Fernandes (Born 1979 in Nairobi, Kenya. Lives in Chicago, IL) The Master and Form, 2018.
Brendan Fernandes describes himself as a Queer, Kenyan-Indian Canadian. He had planned on becoming a ballet dancer until an injury turned him toward a career as a visual artist. Fernandes sees himself as a visual artist who uses dance, sculpture, and performance as his medium. His work addresses race, queerness, migration, and protest over cultural displacement. In this work five dancers come into the space and interact with one of five sculptures, moving through the five basic ballet positions that are meant to reinforce idealized forms. The sculptures act as both a burdensome restraint and a support in maintaining these positions. At a signal, the dancers leave their restraints and enter the cage like sculpture in the center of the gallery which, while prison-like, is actually a space where the dancers can release their bodies from the restraints they were just interacting with. When not being used by dancers, the sculpture fills the space in an ominous way. The idea of the ideal ballet form is questioned with all that it implies in terms of the ideal body, and Fernandes has also expressed a concern over the lack of racial diversity in ballet. Ballet is also famously demanding on the body of the dancer, and the training regimen consists of both pain and pleasure, a pleasure that often comes from working through the pain. With this in mind, it is no coincidence that the sculptures are reminiscent of S&M restraint devices. When the dancers are not present, visitors can hear the sounds of toe shoe leather stretching and the scuffs and thuds of dance movement played on speakers in the gallery. The curators felt it was important to include live performance since artists in this medium often struggle more than other artists to get their work seen by a larger public.
Eric N. Mack (Born 1987 in Columbia, MD. Lives in New York, NY) Proposition: for wet Gee’s Bend Quilts to replace the American flag-Permanently, 2019.
While Eric N. Mack identifies as a painter, he rarely uses materials traditionally associated with painting and his work can also be viewed as a form of soft sculpture. His assemblages include used clothing and textiles, moving blankets, quilts, rags and other cloth based ephemera along with what he calls “everyday fragments” like newspapers, his own drawings, ropes, etc. Mack worked in his father’s discount clothing store when he was younger and through this experience gained an appreciation for the relationship between fashion and art, while also considering to what degree textile manufacturing depends on the underpaid labor of a mainly female workforce. In Proposition: for Wet Gee’s Bend quilts to replace the American Flag -Permanently Mack refers to the women of Gee’s Bend, a small black community in rural Alabama, who have created a well-known body of work consisting of quilts that are now exhibited in museums like the Whitney and the Metropolitan Museum of Art. Many of the textiles are purposely transparent so that you can see through the work and sense the space beyond it like a fragmented lens. The “76” echoes the “Don’t Tread on Me” in Pat Phillips piece: both reference flags of the American Revolution, which seems pertinent in our charged political atmosphere today, especially in light of the latest controversy over Nike pulling the Betsy Ross shoes. Mack’s work shares a banner like presentation similar to Jefferey Gibson’s, a sense of totemic power. Both are also exploring geometric abstraction using textiles as a celebration of identity. While Gibson is referencing the geometric aesthetics of Native American art, Mack is referencing the brilliant use of geometry utilized by the quilters of Gee’s Bend. This is the fourth reference to the American flag, providing either an alternative to the flag, a reference to historical flags dating from the American Revolution, or a rejection of the flag altogether.
Conclusion
The focus on identity, oppression, and resistance is typical for Biennials: this is the art we expect from a Biennial, it is a safely orthodox vision of America that is pre-approved by the cultural taste makers. Is this the new academic art? In the past you were not considered a serious artist if you were not depicting Greek mythology or scenes from Classical history. These were worthy topics because they spoke to the learned, people who came to the work knowing the references made by the artist. This is what made the Impressionists revolutionary: they depicted garden parties, haystacks, prostitutes, dance halls, and other subjects that did not require a long treatise to appreciate. They were castigated by the academy because these were not serious subjects that serious artists wrestled with. Does contemporary art have to be similarly serious and didactic to be deemed relevant? Does art have to teach you something? Does art have to “be” about something, can you feel with your eyes without needing a wall text to enlighten you? To paraphrase Paul Cézanne, there are sometimes feelings that you cannot express, it is better to feel them.