Conceptual Handles on Zombie Formalism published in Representing and Interpreting Abstraction Today

 

Conceptual Handles on Zombie Abstraction

Martin Mugar

I wrote three blogposts on Zombie Formalism over a five-year period. The first at the end of 2012 described my encounter with John Yau’s article in Hyperallergic where he sensed a failure in new abstraction to cut out new territory remaining solely imitative of High Modernism. I then tried to bring the style under the rubric of nihilism and akin to the work promoted by Raphael Rubinstein under the title of “Provisional Painting”. These two chapters are a hugely edited version of my online posts. The following is the genesis of my thinking along the trail of Zombieism.

1. The first use of the notion of Zombie Abstraction

In the first few pages of Santiago Zabala’s The Hermeneutic Nature of Analytic Philosophy, there are incessant quotes and statements about how Ernst Tugendhat and other the Twentieth Century philosophers overcame the subject/object fallacy of Western metaphysics. First Charles Taylor, in a heading, states: “Tugendhat is very certain of the kind of construal of self-consciousness he cannot accept. He calls it the subject-object model, and its basic error is to construe conscious- ness as a relation to an object.” The author in the first paragraph goes on to quote Gadamer: “the subject as starting point, just as orientation to the object, is contested by making the intersubjective communi- cation in language the new universal system of reference.” A few paragraphs later he says: “The impossibility of the mental eye means the end of any pure subjectivity, the end of Cartesian subjectivity, which implies that objects can be seen “objectively” or “scientifically”.1 It is interesting to unpack this in relation to the transition to abstrac- tion at the beginning of the last century, and in particular a rather recent recycle of minimalism that is cropping up in New York gal- leries and has received an imprimatur by the Whitney Museum with a mid-career show of Wade Guyton, one of its practitioners. It pro- vides an insight into the endless politics of suspicion that permeate so much of Western culture over the last century and in particular painting.2 The ambition for the thinkers quoted above is to liberate our consciousness from a subjectively based consciousness that for various reasons is beholden to visuality. The first manifestation of this subjectivity or the “mental eye” was first seen in the realism that commenced in the Renaissance with the use of perspective and then in the Baroque with chiaroscuro. It reigned confidently over painting

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until the end of the Nineteenth Century. This mental eye was built out of clear notion of a strong subject, that shaped via a scientific understanding of perceptual processes, the world that surrounded the artist. The imposition of the gaze of the individual on what surrounded him seemed to parallel the thymotic excesses of Western Civilization as it objectified via science and capitalism the whole world. The image of the conquistador Lope de Aguirre in Werner Herzog’s classic film Aguirre, der Zorn Gottes (1972) descending the Amazon river and con- quering solely with his imperious gaze all that he surveyed is probably the most emblematic image for me of this attitude. A rather powerful bit of information to support this notion of Western consciousness is that the perspectival system of the Versailles gardens radiated from the bed of Louis XIV. Sartre has a lot to say about the withering gaze of his grandfather, who was an old-world authoritarian type. The counterattack on this sort of male gaze in the Twentieth century philosophy is the subject of Martin Jay’s essay Downcast Eyes (1993). To make his point about the domination of the visual in our culture, his first paragraph uses a laundry list of words etymologically based in the visual. In the first two sentences he succeeds in using: glance, demonstrate, vigilantly, keeping an eye out, illuminating insight and mirroring. “Even a rapid glance at the language we commonly use will demonstrate the ubiquity of visual metaphors. If we actively focus our attention on them, vigilantly keeping an eye out for these deeply embedded as well as those on the surface, we can gain an illuminating insight int the complex mirroring of perception and language”. Zabala goes on to say: “If the old philosophy only referred to what could be seen clearly, the new philosophy refers only to what can be clearly communicated”.3 Richard Rorty, as well as Gadamer, Tugendhat, and Jay, call this transformation Linguistic Turn. Science required that objects be placed under the scrutiny of the researcher and submit to the scientific method. A strange amalgam of suspicion and arrogance worked together in a mighty cabal to turn the world inside out. A naive acceptance of the world as it is presented on a day-to-day basis was replaced by a vision that the world must be founded on a more solid basis through the power of logos. The world became transformed into a series of topics: geology, anthropology, sociology, psychology, grammatology, and so on and so forth.4

The first crack in that stranglehold on the Real appeared in the phe- nomenological studies of Edmund Husserl. Martin Heidegger has a phrase that always carried a lot of significance for me: “immer schon” (always already). If we act on the world in a certain way, we are always already in it as a participant with other people using a language that we did not create. The pure cogito was immediately problematized. Our relation to things is not one of subject to object, but a more shared engaged reality of being in the world. His word for that reality was

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Dasein, which roughly translates as “being there”.
This became the start of a hundred years of philosophers trying to decenter the scientific gaze by deconstructing the language of met- aphysics, with each new generation of philosophers accusing the previous one of still being subject to it. Wittgenstein added to this deconstruction by moving our focus away from the metaphysical to an analysis of how we use language in the real world. During the most recent era of french deconstruction one adjective that you didn’t want attached to your ideas was “logo-centric”. Initially, the problem was that behind the strong ego was the belief in God as the origin of everything in a well-ordered universe, which still supported Descartes’ rationality. After that, everything logical was perceived to be just a trace of that divine belief system, which had to be expunged from wherever in our language it was still hiding. And, of course, it got extended to the objectifying gaze, which was found most obviously in the male ego, responsible for all that was wrong with the world from slavery, sexism to the despoliation of the environment.
I got off on this tangent after reading John Yau’s article in Hyperallergic about what he called the latest “look” in Abstraction.5 The work of its practitioners, Sarah Morris, Wade Guyton and Jacob Kassay looks very much like the abstraction of Frank Stella, Ad Reinhardt and Ellsworth Kelly, which is decidedly logo-centric. Greenbergian ideas about reduc- ing forms to basic elements and constructing abstract realities went hand and hand with the positivists who believed in the superiority of mathematical language over the language of poets and mystics. “What you see is what you get” Stella is purported to have said. The early spirituality of Mark Rothko and Piet Mondrian is gone. These artists are laconic macho painters. They give you the least amount of what might be construed to be a painting and then pull up the ladder behind them. I suspect that this paring down of painting to simple terms embodies in some manner the analytic analysis of language, which reduces language to its grammatical elements and then submits it to validity tests. They want to see how painting functions as shapes on a wall. Or as they loved to say in grad school: does it work.
Already Yau, who is not a fan of these artists, does accept the prem- ise that we should not go back to the days of the gigantomachia of Arshile Gorky and Willem de Kooning. And there may be some truth that this generation of artists is too imbued with the culture of deconstruction to attempt to overcome Kelly, Stella and Reinhardt or in the case of Jacob Kassay, Robert Ryman, at least on their own terms. Something else is going on here: there seems to be a need to push painting toward something totally inert, that could be simply part of a common language, no longer power-laden as the last word of something irreducible, which was the goal of Kelly, Reinhardt, and the early Stella. The work of these artists becomes as common as

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money, just a token of exchange, like baseball cards.6 By shifting the terms of painting away from any lingering notion of being an object and pushing it into the realm of language and in the case of Guyton producing the painting mechanically with an inkjet printer, sets the painting free from its roots in science and objectification.

If the influence of Tugendhat and analytic philosophy is as pervasive as I think it is, the primacy of language theory would give permission to this generation to take painting further down the road to just words and sentences. Rorty, who had his role in this winding down of the metaphysical, critiques Heidegger because “he treats language as a brooding presence rather than as a string of marks and noise emitted by organisms and used by them to coordinate their behavior.” Heidegger placed importance on the ignored verbal copula is that we use without acknowledging its role in grounding our day-to-day use of language in something more numinous. It backgrounds it and in poetry approaches the foreground. In the case of our contempo- rary practitioners of abstraction it has been excised. These works of art look like paintings, act like painting but on closer inspection are as bloodless and lifeless as zombies. Simone Weil said that culture moves in grand arcs either ascending or descending. Assuming the movement is down, could it be we have reached the bottom?

2. The nihilist condition and Provisional Painting

Flannery O’Connor stated that you could not understand the modern world without understanding nihilism’s central role in moving and shap- ing modernity. She said it was the air we breathed. As a Catholic I assume she felt that we cannot base the way we live on either the positivism of science or superficial societal strictures of what is good and bad. I am not very knowledgeable about Catholic doctrine, but I know unlike the Protestants they believe in original sin and from what I recall of Saint Augustine’s Confessiones you can only overcome it through the grace of God. To say that we are all nihilists is tantamount to saying we start out our lives as fallen from grace.

That a devout Catholic living in the conservative 1950’s South should find herself as Andy Warhol’s intellectual bedfellow only proves the pervasiveness of the nihilistic strains that permeate our world. These nihilistic experiences seem to hit us from different directions but gene- alogically have the same origin. Warhol’s fame as an artist was due to his understanding of the role that mass media played in our perception of self; that we are no longer individuals relating to a small community but have been abducted by alien forces as it were into the universe of the electronic media. If O’Connor can acknowledge the nihilism of society and express its fallenness, then could it be said that Warhol shares with her the same sense of our fallen condition and sees our

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mediated condition as a false transcendence?
So how to connect the dots that place O’Connor and Warhol in the same nihilistic world? Warhol picked up that mass media provides a sort of transcendence to the ordinary. On the one hand to be lifted up out of one’s existence and forced into the media is like being reborn in the human condition, a double dose of nihilism and fallenness. The fifteen minutes of fame implies transcendence of our mortal coils but only for a moment before we fall back into the banal. Is Warhol a theologian of banality?
When, in the past years, I wrote about Wade Guyton and Jacob Kassay, who produce ice-cold replicas of High Modernist art, I detected that the only way to get a grasp on these artist’s success was to see the correspondence between the nihilist air we breathe and their total lack of anxiety about being a simulacrum of another person’s style. I threw in some gratuitous rhetorical flourishes, that painted these artists as being a sort of cultural dead end. But if you are a nihilist then dead ends are where you want to be. Especially when you take Stella’s work, which is part of the scientifically based positivist strain of Modernism that looks for building blocks, sine qua non’s and relation of parts to the whole, and then bleed it dry so that the copy is a pale memory of the original. What is intriguing is that there are contemporary artists who paint images similar to Guyton, but who are descendants of the positivist line of Held, Stella and de Kooning. David Row and Craig Stockwell are two artists who come to mind. In the case of Row his work has its origins in Al Held and de Kooning. In Stockwell I see Brice Marden. I think they want the viewer to visually and intellectually expe- rience an event, a movement of rhythms in time and space, painting that still captures the energy, like the events that are caught on an x-ray in a scientific experience. It is very Aristotelian. Concepts like energy, time and movement are crucial to their self-understanding. But the art scene moves quickly and although these descendants of High Modernism are successful, they are not always at the center of the cultural radar. The name of Raphael Rubinstein comes up often as an apologist for the movement he calls “Provisional Painting”. Around the end of the last decade, he noticed a distinct artistic style, when he made the rounds of galleries and artist’s studios in New York. It was abstract (Mary Heilmann, Richard Aldrich), mildly ironic (Christopher Wool) and unabashedly derivative (Stanley Whitney) and in no way wanted to surpass its influences. He curated the group show Reinventing Abstraction. New York Painting in the 1980s (2013) at Cheim and Read to convey that this movement was more than just a recent phenomenon, but had its antecedent in the work of Joan Snyder and Jonathan Lasker, although some such as Snyder are incredibly earnest and only look provisional. I suspect, that like Greenberg’s ideas on abstraction in the Fifties, it got codified and

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became a self-fulfilling prophecy, where the artists outside of the movement (if you can call it that) start to think that this is the new wave to emulate and its ideas begin to infect the academy.
It seems that the metaphysical past will always haunt us as some- thing that is still embedded in our language and institutions. Is not this what is happening with Provisional Painting? The edict, that was handed down from on high that painting is dead, meant that painting as embodying metaphysical absolutes was past. But can we stop paint- ing? Can we stop interpreting the past? Is the will to say something about one’s experience of the world at an end and is not abstraction in its manifestations in the Twentieth century full of bits and pieces of language that we can “bricole” with. You don’t have to espouse the absolutism of Held or Stella to borrow from their playbook. In a Brooklyn Rail interview Rubinstein sees the provisional movement as a reaction to the slickness of work by John Currin, Jeff Koons and Takashi Murakami.7 I have observed this sort of reactive event in the New York scene from the late Sixties. Chuck Close comes to New York looking to stand out from the minimalist crowd, and, according to an urban legend, espouses photorealism as a means to this goal. Neo-Expressionists react to minimalism and some of them like Julian Schnabel survive to be part of the provisionalist reaction to worldwide corporate slickness. So it goes the agonic battle between generations. To know that it all functions under the umbrella of nihilism would be a good critical tool that would help critics understand the different strains of nihilism and maybe put the fire in the belly of the next gen- eration to overcome the shadow it casts on all we do. Has Simone Weil’s cyclical trope of history hit the nadir of meaninglessness and instead of bouncing in another direction became an intensification of itself? This aesthetic nothing is not totally nothing as the market gives it significant monetary value. The dialectic of history provided no zigzag, no way out just more zombification ad infinitum. As said before, this state of affairs was foretold in the early work of Frank Stella. His work was not built out of the cosmic gestures of the Jungian Pollock or the labor of the working class of de Kooning but out of color aid packs and bad geometry. Whereas Stella felt some remorse over putting painting into such a straight jacket and has spent the rest of his career paying homage to the Italian Baroque, the Zombie Formalists, a label created by Walter Robinson – just to name a few:Wade Guyton, Mark Grotjahn et alia – look like early Stella. They saw the scission his palette provided from flesh, blood and the inner life as a good ground upon which to build their bloodless zombie edifice. It did not refer back to a lived world but to the artifice of graphic design. Modernism was the last breath of authoritative self-consciousness grounded in Science, the individual as capable of solid perceptions of the Real. When one reads that Husserl’s eidetic reduction seizes

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reality as it is captured by the senses, one understands that this is what Rothko did. I was reminded of his spiritual intensity in Paul Rodgers The Modern Aesthetic (2017) which sees Modernism as an ever-revivified battle against the Prussian state and its reincarnations.8 For sure the scientific community achieved its goals with a group effort but judging from the mid-century portraits of greatness by the Canadian-Armenian photographer Yousuf Karsh, the consciousness of the truth was a private affair. So here is a definition you can take home: Zombie Modernism is Modernism without the authoritative stance of self-consciousness. There is no one home.

Martin Mugar graduated from Yale with a BA cum laude in 1971 and with an MFA from Yale School of Art in 1974. Yale also granted him a travelling fellowship to travel in Europe from 1971 to 1972. In 1970 he received a fellowship to study at Yale Norfolk with Philip Guston among several visiting artists. Mugar has taught at the University of North Carolina at Greensboro, Dartmouth College, The University of New Hampshire, and the Art Institute of Boston. His work can be found in the several public collections such as The Boston Public Library, (Boston), The Danforth Museum, (Massachusetts),The Museum of Modern Art (Yerevan, Armenia), The MIT Museum (Massachusetts), Tufts University Museum (Massachusetts). Mugar has recently writ- ten the book “Drawing and Painting: perceptual theory as a basis for learning how to draw” (2019).

Note

1 S. Zabala, Hermeneutic Nature of Analytic Philosophy, Columbia University Press, New York, 2008, pp. 1-11.

2 I am mainly thinking about Paul Ricoeur’s “hermeneutics of suspicion” and the so-called “school of suspicion”. See P. Ricoeur, Freud and Philosophy. An Essay on Interpretation (translated from French by D. Savage), Yale University Press, New Haven, 2008, pp. 32-35.

3 Infra.

4 S. Zabala, op. cit., p. 12.

5 J.Yau,“WhatHappensWhenWeRunoutofStyles”,Hyperallergic,December 3th, 2013: hyperllaergic.com/96934/what-happens-when-we-run-out-of-styles.

6 Asknown,theword“zombie”,andofcourseitsvividimagery,comesupmanytimesin regard to economics and finance. See J. Rushing Daniel, “Art and Capital Have Become Nearly Indistinguishable”, Jacobin, November 15th, 2021: https://jacobin.com/2021/11/ art-market-financialization-commodify-currency-museums-assets-capital.

7 J. Waltemath, “Raphael Rubinstein”, Brooklyn Rail, July 2013: brooklynrail. org/2013/07/art/raphael-rubinstein-with-joan-waltemath.

8 P. Rodgers, The Modern Aesthetic, 9W, New York, 2017, p. 160.

Latest conflation: Lovecraft Mugar and Houellebecq

 In literary tastes  I was never a fan of science fiction or the horrific tales of Stephen King. Only Realism, or so to say the focus on the depiction of the here and now, captured my interest. That is how I started my career as an artist as well. I used the tools of perception: value,color and perspective to create verisimilitude. I found that no matter where I was in time and space I could always set up a still life or pose myself in front of the landscape to find a story to tell. The fact of the matter I have not read much in the realm of realism since college and since the 90’s most of my reading has been in philosophy. At first Nietzsche and Schopenhauer but by the late 90’s the French postmodern and its origin in the work of Heidegger totally absorbed me. The postmodern also had an influence on the art world in its making not just after the fact analysis. My reading of it gave me a linguistic handle on the kind of painting coming out of New York.  Initially I had no idea that my blogging was coming to the attention of art critics. I would write a blog and post it on other blog sites or email to friends. For a while when it was a free ezine I commented quite a bit on Hyperallergic. It was there in response to an essay by John Yau on a kind of abstraction coming out of New York that I came up with the moniker Zombie abstraction to describe that art scene(None of the participants accepted the label). Several months later Walter Robinson on Artnet described the work as Zombie Formalism. Due to his establishment as an artist and art critic in the NY art world his labeling caught on and now ten years later AI gives him all the credit.  Except for several mentions of my role by Raphael Rubinstein I pretty much accepted being peripheral to the discussion. Followers on my blog pointed out that my writing had been noticed by the art critical community. First in an article Rubinstein  wrote on French abstraction titled “Theory and Matter”  in “Art in America” where he gave me precedence in coming up with Zombie Formalism before Robinson. Now many years later an Italian PHD student who is studying the whole postmodern phenomena in painting for his PHD thesis and was quoting my work as source material. He pointed out a reference in an essay by Rubinstein to my blogging on the Italian philosopher Vattimo  and how Rubinstein himself would have benefitted from reading him due to the resemblance of Rubinstein’s notion of provisional painting to Vattimo’s “Weak Thought”. In the essay he admitted to having heard of him second hand but only on my prompting did he read Vattimo. He agreed on the role Vatimmo could play in explaining Provisional painters and although he didn’t think the provisional artists were “weak” in any way. So unbeknownst to me my ideas had infiltrated the postmodern discussion and were having an effect on how it was being formulated. 

                                                     Danvers Sanitarium(Arkham)

Having a philosophical handle such as Vattimo’s “Weak Thought” was valuable in my encounter with second generation abstraction. Having a word like Nihilism that allowed me to find connections between Andy Warhol  and Flannery O’Connor was indispensable. Words like that could label a whole generation. Lately, I find my own work beginning to make sense in the hands of the master of the macabre HP Lovecraft. Like Stephen King not someone I would go out of my way to read. But a series of encounters and recollections are beginning to haunt me and create a sort of nexus with the world of Lovecraft, a kind of hauntology to use a word invented by Derrida. It started with a book on Lovecraft by Michel Houellebecq from the 90’s. I bought it already some years ago and it has been sitting on my desk, half chewed up by my dog, perused off and on until lately where I am now three quarters of the way through. I was surprised it predated his extremely popular fiction by many years and must have been formative in shaping his world view. It appears the work was published to address the curiosity of a emerging interest in Lovecraft’s  work and all things American in France. It included several of his horror stories. Just as Poe found more followers in France among the litterati than in the USA so it would be with Lovecraft.  I had bought the book after reading  Houellebecq’s “Elementary Particles” that I found interesting especially in so far as it resembled  the nihilistic world view of Celine whose “Journey to the End of the Night” is up there on the top ten novels that I have read. The connections to my work I am still sorting out. Some of it is incidental . Considering that  Stephen King provides an introduction to the book, it appears that Lovecraft’s reputation in France was already cemented.

Houellebecq 

I read enough of Houellebecq’s book on Lovecraft to learn that the background of his work is 19th c New England but mythologized. It does not take long to peer behind the neologisms to get to the real places. One place that establishes the first connection to me is the world of Arkham that with some probing appears to be Salem, Massachusetts. A suburb of Salem is Danvers where a very gothic sanitarium was built and is referenced in Lovecraft's  books. I remembered the building  from my childhood as the mental hospital where my grandfather spent time as his mental health deteriorated. I have a distinct memory of his waving to us from his bedroom window as we left the hospital grounds. The hospital that was part of the skyline of Danvers seen from Route 1 has since been torn down.

                                                                       Lovecraft

“The Call of Cthulhu” is one of two stories included in the Houellebecq book. The monsters in particular Cthulhu are  described in the contradistinction between their weirdness and foulness and the dour and puritanical new England scientists trying with their expertise to put a label on strange happenings that escape the normal events of the New England landscape. It becomes clear that the monsters or “noxious” beings as he likes to refer to them are not divine and Houellebecq insists that they have a parallel existence in relation to us not vertically arrayed as in Christian eschatology but hidden since time immemorial disappearing from our world only to reappear at various times to disrupt the overly civilized world of New England. It appears that the civilizational edge was the border between New England and New York. His recollections of his first encounter of the New York Skyline defines for him the totally “other” as did the masses of immigrants that filled the streets as something he had a hard time identifying with. All opinions based on knowledge of his character point to a deeply engrained racism. Cthulhu and his minions appear for the most part to sailors who encounter them on the edge of the  civilized world. 

Lovecraft who wrote  in the earlier half of the 20thc did not have much success with publishing his writing but in the world of writers of the same ilk he had a following as an innovator and mentor. No sooner did he pass away then the world “discovered” him and brought him to the attention of the general public. His notoriety began.

                                                               Heavy Metal  Poster

Oddly enough a world within which he has gained a good deal of fame is in Heavy Metal music. Images from his stories appear on their posters and album covers. Considering his proud identification as a well behaved and well-dressed product of New England gentry his resurrection by head bangers is nothing short of bizarre. If you see the heavy metal crowd as wishing to tap into the formless hell that a character like Cthulhu embodies or rather disembodies then it all makes more sense. Their music’s goal is to terrify the audience. Lovecraft’s writing  attempts the same with a repetitive incantation of adjectives that tries to give a shape to a rather shapeless identity. 

                                                                   Heavy Metal Poster

Finally I found that Lovecraft’s  writing might explain a period of my work that I produced in the late 90’s into the first millennia. It got a lot of sympathetic coverage by the Boston Press especially numerous reviews by Cate McQuaid from the late 90’s in  Provincetown into the first decade of the millennia in Boston where she seemed to understand why I was using three dimensional strokes and pushing beyond the limits of flatness. That sympathy came to an end in 2013 at a show at the Bromfield Gallery that were much more obviously aggressive. She just said it all looked the same. Yet, before dismissing them she did notice something about the strokes that I only noticed recently in her review: ”Some of the strokes looked like sliding snails leaving their glistening tracks”. Displeasing but in contradiction to her statement, it all looked the same. This organic reference is the direction I wanted to work to take. Also, I wanted the meaning of the painting to be embodied in each mark. Is this the first hint of the effect of Cthulhu? Ms McQuaid is not a head banging metal head obviously and would not take a conceptual leap with me to the next level I should say “Down” not up.

                                                                   Mulch

Dating from the mid- nineties:  this painting came straight out of my head.  Strung the ellipses and filled them with stripes. I called it “Mulch” as the ellipses seem to be digesting the stripes. Another title is “Every Body is talking at me” from Nillson. It has a schizoid edge to it

                                                               "Mean Clowns"

 

A reworking of a painting similar to the last one.  A title for this could be "Mean Clowns" This is as close to Lovecraft as I get at this point in my painting. I think I titled this  "Footprints"

click on image to enlarge

 

From a show at the Bromfield around 2013.  This is where Cate McQuaid stops enthusing about my work when she notices that my strokes look like the tracks of glistening snails. 

                                

                            

click on image to enlarge

This is where the painting flips and starts to come out at the viewer. Probably something to do with the liberating effect of the white canvas. "Fairly recent around 2022 ". Spatially I started seeing strokes and drips as splashes.

Of course my painting is not in the realm of the noxious monsters of Lovecraft but the eventual push of the visual event off the surface seems to speak to a similar aggressive desire to reach out and engage the viewer by the throat. It also begins to abandon the pleasant color field that had dominated my work from the beginning of the millennium. 

Leibniz Entelechy and Modernism (a reworking of my essay on Hollingsworth)

          Leibniz  Entelechy  Modernism

Martin Mugar

Coinciding with the debut of my writings in 2013 on the topic of Zombie Formalism I noticed that the New York artist Dennis Hollingsworth commenced to follow my writings with the occasional but always intelligent comment. The first time he commented on my painting is in the above statement made last year. The image to which he attached these words is also the first painting in years that I am most unequivocally happy about. For Hollingsworth it is functioning on at least three levels. (Text,Ground and Geometry).His words: 

"Nice piece, by the way. Text, peeking. Ground margins. Geometry tweaking." 

The obvious observations made by Boston critics about the gooey candy-colored sensuality is not predominant for him but rather the functionality of the spatial play. He gets it probably because we are both swimming in the same waters, sharing especially the same attitude about the mark. Dennis is attracted to a gnarly irreducible shape that he achieves by cutting his own nibs for the pastry applicator at the expense of the whole. I fall back on store bought nibs letters using the Cyrillic alphabet squeezed out also with a pastry applicator. Our marks are volumetric. For me the volumetric was a commentary on a road not taken in painting where the sloppy confidence of the abex stroke had taken over the thought process of so much painting. My exuded marks evolved from simple drips, to the Cyrillic alphabet, to whole words. Dennis refers to this as the text of the painting. The irreducible for Dennis lies in the strangeness of the stroke; for me the letter and the word. 

Martin Mugar

In June I visited his gallery in Paris Galerie Richard and asked to see some of his work. The director demurred saying they were still in crates having been recently moved due to the closing of the Galerie Richard in NYC and the packing was hard to unpack. Upon my return to the USA I sent Dennis an email telling him of my visit but did not hear back. Recently, I visited his website only to remark that he was being referred to in the past tense. Someone engaged a ChatGPT  write his story as an artist. It had a bittersweet lilt to it. It was dated April 2023. 

Dennis Hollingsworth 

 

                                                          

In fact, lately, he has been using his webpage and is still alive and painting. I feel fortunate to have heard his opinions on the art world which were for the most part conservative in intent. He was commenting on Twitter on the ongoing struggle in Ukraine understanding the manipulation of the American Neo-Cons in perpetuating it. He had just started to take and interest in the notion of Monadology as it might apply to his work. Again, the irreducible is something that intrigues him.

The notion of entelechy or purpose or realization of potential used in Leibniz's thinking  apply to Hollingsworth's work. Each strangely wrought entity does not have its future subject to being revealed by being taken apart or a priori ahead of itself. It could also have an affinity to Heidegger's anti-technicity or "Letting be".  His work is anti-cartesian . Cartesianism subjects the object to being infinitely torn apart into smaller and smaller bites but not about its future. Ellsworth Kelly ends up to be just flatness or just the material of its making or Basquiat's will  is to flatten and empty out what it paints. Hollingsworth has something to do I believe with the late Frank Stella's late work which is full of Baroque pneuma. More importantly it raises questions about  the many underlying assumptions of modern art and science that are replete with cynicism  about what is ahead and gloating about infinite dissolution or emptying out of meaning as say in the work of Koons or Currin.

Dennis Hollingsworth

Martin Mugar 

"Everything in life is drawing" Richard Tuttle

 I showed with Tuttle once thanks to Addison Parks who had a Tuttle in his private collection. It may have been a gift from Tuttle who at one point was a friend of Parks. He may have purchased it. Parks put us together in a rather interesting show at the Creiger-Dane gallery in Boston in 1998 of a handful of New York and Boston artists called “Severed Ear” in what was a postmodernist take on the evolution of modernism. Of course, Severed Ear refers to Van Gogh’s angst and pain. A reference to the human origins of the Modern that over time tread a road toward the Minimal. In a remembrance of Parks in “Provincetown Arts” I mentioned the show’s similarity to the abstract artists considered “Provisional” by Raphael Rubinstein. I had hoped that the show would have an influence on the sensibility of the Boston Scene but that was not to happen as Boston continues to ignore consequential movements, that come from outside its sphere of influence as it did with its preference for Boston Impressionism over the French Modernism of the Armory show. To this day this absence of European modernism presents a huge gap in the MFA’s collection that currently is too expensive to fill.

 

The Tuttle that Addison owned, if my memory serves me, was a not very large oblong rectangle drawing on a rectangular piece of plywood that is to be exhibited nonchalantly on the floor leaning up against the wall. According to Addison, gallery goers felt compelled to report to the gallery director that it had fallen off the wall. I think Tuttle wanted to kick the experience of drawing off the wall out of the realm of framed paper and into the space of the pedestrian (both meanings)  where it gets accidentally kicked. I saw a Tuttle show in NYC with Addison that I did not “get”. Mixed media with no attempt to make parts react to a whole. The Hegelian dialectic has until recently directed my own work and its absence in Tuttle irked me to protest the validity of much of what Tuttle does. Addison had to tell me to shut up.

Recently, Jason Travers an artist in the Providence area and a former student from AIB sent me an image of the kind of “drawing” he sees in the asphalt fillings that are ubiquitous on New England roads: an effort to fill in the cracks formed on roads due to frost heaves. The cracks left unattended only speed up the deterioration of the road. There obviously is a machine that pushes out the asphalt at a consistent rate that must be responded to by a regulated gesture of the worker so that the liquid asphalt does not overflow the cracks. These are pedestrian drawing as they are created by someone walking in pedestrian space and make no claim to art. Like Tuttle whose work yearns to jump off the wall, this drawing is part of our lived space and moreover engages the slow entropy (Brice Marden)of time and space of frost heaves and engaging our battle against the deterioration of the road.

                                                                   

                                                    

One drawing that has nothing to do with our agency are the patterns on the feathers of the Barred Owl. This is a drawing achieved over millennia  The intelligence of nature helped this bird blend in with the tree bark. It is not hiding itself from predators as I assume it has none but is hiding from its prey. The photo has had some success on FB as the owls presence is not revealed instantaneously . As Tuttle says in the above quote: Everything is drawing

                                                                 

                                                                   Iguana art                                                          

                                                              More asphalt art

Guston at the MFA Boston

 Since I saw the Guston show last Fall at the MFA Boston, I have been hoping to write a review of his work. Should be something easy to write about but it isn’t. In sum the stops along the way of his evolution are as follows: he starts out his career working realistically with a strong social consciousness finding its subject in the human suffering of the Great Depression. Then, addressing the same topic of social realism he integrates the various languages of Modernism: the flattening effect of Matisse, the activated line of Klee and the color atmosphere of Monet to arrive in the latter part of his life with a scathing and sardonic vision of the rot of the underbelly of modern consciousness visually borrowing from the language of cartoon pop culture. He even overcomes the last seduction of Abstract Expressionism, although someone thought it looked like, to his chagrin, abstract impressionism. This is the only ambiguous period where the Abex appears to establish a clear break with Social Realism. 

                                                     Flattening of the Space 1940

I find, as I summon up memories of my encounters with him personally and his work over the years, there are some questions that are hard to answer. What is the importance of Piero about whom he talked so vehemently at Yale/ Norfolk with the minimalist composer Morton Feldman. Piero deals with a space that is metaphysical in nature grounded in Christian eschatology. Did it influence his work and where? There are the references in the late work to what would be considered by Catholics venial sins such as smoking and drinking, but predominantly it is the sinister masks of the KKK that dominate the later work. My last encounter with the Guston story and the final push to inspire this review was yesterday on a Zoom lecture on his life and work sponsored by the Brooklyn Rail featuring two experts on his work: Kelly Baum, a curator at the Met in NY and Alison de Lima Greene a curator at the MFA Houston who mounted a Guston show in Houston. Alison thankfully clarified the canard concerning the delayed opening of the show as having nothing to do with the controversial nature of the show’s subject. It was all covid related. How does one open a show to the masses when the society is in lockdown

                                                          Abstract Work 1953

In the Zoom event sponsored by the Brooklyn Rail I was surprised that Guston’s dialogue with the language of Modernism was only partially addressed. The easy path for Guston could have been to remain a social realist as many of his generation did, working in the volumetric style of much of Depression era art. The dynamic compression of space seen in Matisse and Klee he adapted in order to expand his visual language to its betterment. His use of splotches of color from Monet put him in the Abex movement alongside of Rothko, De Kooning and Gorky, which is where I learned of his art. I recall William Bailey discussing how the abstraction that was being formulated in the work of the Abstract Expressionists in the thirties burst out of the realm of private exploration to define the public notion of American art in the Fifties pushing social realism to the back burner.  That Guston was able to join up with a movement antithetical to where he was taking his early work, speaks volumes of his creative curiosity and inventive talents. This break with social realism and zig zag back has probably been explored  by Guston scholars. He was seen to be such a successful practitioner of that abstract mode of painting that his move to cartoon-based imagery was seen as catastrophic by Hilton Kramer and others. In Charles Giuliano’s review of the history of the MFA, I read that curator Ken Moffett turned down a gift of a late Guston. He wanted the abstract work without a trace of social realism. Even the above mentioned curators did not bring up the pure visual play of that period of his work and in fact seemed to see some edgy indication of social conflict in the Monet inspired work.                                                                                                                                                     

Part of the Guston lore is that he found at Boston University, where he taught through the end of his life, a group of artists/professors, with similar ethnic/religious roots. It revived an identification with his Jewish roots. He had changed his name from Goldstein to Guston and was not a practicing Jew. I recall a discussion with the artist Bernie Chaet, who grew up in the same neighborhood that produced the Boston Jewish Expressionist movement and whose career in Boston moved in parallel with several of the professors who taught at BU alongside of Guston.  Chaet said he, himself, was shunned by many of them for embracing the seductive color of Bonnard and Matisse in his work. At his home in New Haven, I saw examples of his early work that displayed Jewish religious iconography. So at one point Chaet did embrace his roots. He said that he was seen as an apostate. The artists who grew up in the Jewish neighborhood of Boston looked to Beckmann, Dix and Grosz as worthy exemplars to portray the human drama of hypocrisy and exploitation that defined the 1930's.                                                                               

Whereas the earlier Guston is looking out at the world where the social drama is taking place, there is a sense of Guston also being aware of his own corruption, physical and spiritual. He like the Klan is a wearer of masks. Does he hide behind a public persona? In fact, the use of masks appears in his earlier work. Is there a sense of guilt arriving out of his failings in his personal relationships.(I am being speculative here) In a tweet, that I came across, the artist/critic Walter Robinson felt the late painting were very personal and dealt with Guston’s sense of guilt that in some way. 

                                                                                                                                                                            Walking through the Boston show I found my sensibility put off by the predominance of red.(the two curators on Zoom refer to recurring red walls in the early and later work) It was not the vibrant red of fresh blood that Goya represents in Saturn devouring his offspring but dried blood. In Goya the demonic devours something alive and fresh.  In Guston the demonic is reduced to the cartoon imagery as something desiccated. How does that affect an interpretation of the late work? Do contemporary notions of the banality of evil enter the dialogue as addressed in Arendt’s notion of that topic. There is no attempt to embody violence as in the work of Golub.  The Klan goes about their business of public self-promotion. We do not see the violence of say the murder of Emmet Till. The cartoon imagery provides a sort of barrier to experiencing direct violence 

But enough criticism of what he didn’t do. Unlike so many of his peers his late work was a sort of apotheosis of self-awareness, personal and cultural .  The move to the cartoon allows for the shared societal space in which we live to move to the fore. It disallows the sort of thing that realist painting allows such as the raw and the real of a moment in time. That so much of our identity comes from the political haunted Guston from early on in his career and in the end becomes codified in the way in which we are reduced to cartoon characters reified by the political. The political can impose itself on us whether we want it to or not. 

                                                                                              

              

                                                                                                 

                                                     The late work 1969

Giuliano's sister Pip's travels abroad bring back memories of France in the 70's and my introduction to Weltschmerz

  I had hitchhiked my way up from the Midi to Alsace via Paris where I spent some time with Alix and then moved on to find more work as a farm worker harvesting grapes in Alsace. I followed the northward ripening of the grapes. The last person to give me a lift as I approached Alsace happened to know a “vigneron” whom he thought might hire me. He dropped me off at the door of the wine grower’s estate (I believe his brother was part of the harvesting team) who did not hesitate to take me on. I learned later that even though they had enough workers they thought I had a pleasant smile. Like the family I worked for in L’Herault the vendanges were perceived to be a pleasurable social experience They liked to fill up the ranks of grape pickers with interesting characters, even though it was easier to hand the work over to professional farm workers from Spain who needed the work and would be more efficient. In Alsace many of the harvesters were buyers of the grower’s product, who came for a day or two to enjoy the outdoors and the camaraderie. Some I observed were certified alcoholics who enjoyed a bit too much the passing of the bottle at the end of each row and were quickly dispatched.  The time of year was like the mellow wine made of the “noble rot”. We were already getting into the end of October and mornings were chill.

One of the first co-workers I met was a sullen Cambodian who sported an oversized military jacket which judging from the way he wrapped his arms around his body didn’t seem to keep him sufficiently warm especially as I learned he was experiencing cold weather for the first time in his life. He had been sent to study in France by his father in Phnom Penh who was a wealthy jeweler. Whether intentional or not his departure from Cambodia coincided with the takeover of Cambodia by the Red Guard. His family was sent to concentration camps where they were killed. He did have relatives who were in refugee camps in Thailand that he communicated with.

The harvest lasted a week. I recall the evening meals were enjoyably shared with the owner. The lunch in the vineyards consisted mostly of cured uncooked bacon and wine to wash it down. Much to the disappointment of the family that hired me I overstayed my period of employment when I became horribly ill; I believe due to drinking the “new” wine in the village of Ribeauville and could not leave the dorm where I was housed. Alix had come to join me and nursed me back to health. 

However, all in all, I was better taken care of there than in the Midi where the workers were given lodging in cold water flats with a single unit gas stove to cook our own food on. We must have been advanced enough money to buy food. We got a quota of two bottles of free wine (“pousse au crime” they called it) each day on top of our pay that we could either save or return to the owner for reimbursement. I recall the Australians on their world tour hopping from one Commonwealth country to the next drank their quota. They marvelously could drink all night and get up refreshed the next morning to pick grapes whereas, if I were to march their consumption, I would wake up at 4 pm the next afternoon with a horrible hangover.  

Our boss in L’Herault created quite a presence. He drove a convertible Mustang. He was well over six feet tall and sported an impressive Asterix style mustache. I had worked for him the prior season when he hired Alix and I as we left an employment office where we inquired about work picking grapes. I suspect he waited to hire us after we left the office to avoid paying a finder’s fee. I remember the pleasure in being carried off to the grey village of Tressan, our place of employment, in the back seat of the Mustang with the top down. 

Tressan Languedoc

Living in the gloomy village, however, did have its entertainment value. Whatever happened out of the ordinary in town would make its way to be discussed in the central square in the evening by the “town fathers” so to speak. One topic that I recall inspired a few laughs was their mockery of the shape of the wife of a friend of mine who came to visit me from the States. She didn’t fit their French definition of femininity being a tad hefty or “big boned” as the euphemism goes. Another involved the interest an elderly woman Madame Thiollet showed in me by baking me on occasions traditional omelets mixed with flour. She worried that being alone without a mate I had no one preparing meals for me. She lived alone with her brain damaged husband who sat drooling off to the side of her poorly lit dwelling. He had been hit over the head accidentally with a shovel while doing road work. The dwelling smelled of spoiled fruit that she as a senior had permission to scour from the fields after the commercial harvest was done. In any case, the gossip of our friendship addressed what they (the evening news in the town square) thought was my intent through our friendship to inherit her house.  Years later after I returned to Boston living with my parents before starting my academic career, I received a letter In the mail ambiguously addressed to Mugar Belmont USA (or some address that should not have been sufficient to make its way to me) announcing her death. It came from her son. He had learned that I had made her acquaintance and that she thought enough of me that I should be informed of her passing. I vaguely recall the gossipers of the central plaza said her son’s wife had been a prostitute much to the chagrin of my elderly friend. Such unkind/ ungenerous g ossip. 

Hunawihr Alsace

I am not sure of the Cambodian’s name. Leng Noon or Noon Leng. We addressed him as Leng. We became friends, a friendship that lasted ten years even after we returned to the US where he once came to visit. He eventually found training in the hospitality industry. While Alix was finishing her degree at the beaux-arts I returned for a short stay in France and swung down to the Loire valley where Leng was living. He lived in a tent on the edge of a field in order to save money for his education. I passed several days with him. One memory that still haunts me to this day was a meeting he took me to of Cambodian refugees in a public hall. On the middle of the stage sat a man who seemed to have some authority over the others. Leng came up to talk with him in a seemingly deferential manner and then left. Leng must have explained to me who he was and what was the purpose of the meeting but I imagined that the meeting was of a political nature. Was it an anti Khmer-Rouge organization or maybe the contrary, pro-Khmer. A chill ran through me as the notion of politics and identity took hold of my imagination. Was Leng trying to assert his fealty to a political party, so as to avoid being on the wrong side of the power structure. I recall the way  Rosanna Warren brilliantly describes the peripatetic survivor Max Jacob as he negotiates  the complexity of the Parisian avant-garde only to find himself despite his conversion to Christianity unable to distance himself from his Jewish origins as the government of France is taken over by the nazi-sympathetic Vichy government. He was holed up in a monastery south of paris which he thought would provide him some sort of protection from the Vichy. He was found out, nonetheless. Others thought that Picasso his mentor or one might say that Jacob was his mentor had enough connections among the "powers that be" to save him from the hands of the Vichy. The avant-garde was a sort of meta identity beyond nationality but it had a small constituency. When the hold of national identity reared its ugly head certain ethnic identities were suddenly lethal. Hearing that Jacob was in a prison waiting his turn to be shipped off to Germany Picasso quipped that Jacob was an angel and he would lift himself over the walls to freedom. 

Rosanna Warren’s book on Jacob came out before the Russian invasion of Ukraine. Now, all the trademarks of national identity, fealty and loyalty that marked WW2 reassert their terrifying presence. Notions of a sort of Ur Slavic identity independent of the Occident is dredged up to justify the invasion and of course the Western European hold on Ukraine is perceived to be one of decadence. It is like a deck of card that gets reshuffled and one never knows were one will end up in that deck of cards or whether one will be dealt a losing or a winning hand. If the story of Jacob and the revival of ethnic and national identities seemed distant when the book was published in 2019 before the violence of Ukraine, of a past more than 70 years ago Rosanna’s book was prescient of what was to transpire in Europe.

One night in Tressan, the vendangeurs were gathered together on the central plaza drinking; we were all drinking pastis. As the evening wore on an Irish boy and a French girl showed some interest in hooking up. They could not communicate since neither one nor the other knew the others language. I found myself negotiating this tryst. The essence of the discussion that all was OK as long the Irish boy would use protection. The Irishman had a friend who showed little interest in participating in where his friend was headed.  Over the next few days I got to know him better. He described how his personality had been irreparably marked by the “Troubles” in Northern Ireland where a bombing near by where he was walking left nothing but body parts. It must have blocked his interest in the passing pleasure that his fried would experience that night in Tressan. 

Like the Australians he had been on a world tour. He had not been home in several years. I asked him if I could do his portrait. I liked it so much I said I would keep it for awhile but if he would share with me his home address I would send it to him at a later date. When I left for Alsace at the end of the vendange I left my art supplies behind with the intention of coming back to pick them  up. I returned a year later. Oddly enough the wandering Irishman had come to Tressan that very day to see if I was still there. I don’t recall what he had been doing all that time. We passed the day together reminiscing, Among his stories he told I recall only one. Well before he finally made it home to his house in Northern Island his mother had received the drawing. When she opened up the package and saw the face of her long absent son, she broke into tears.

The last time I saw Leng was in the USA in 1986. His visit coincided with our family’s move from a job in North Carolina to one in New Hampshire. We had two cars that had to be moved up north so we gave one to him and let him drive it wherever he wanted as long as he ended up in Maine where we had bought a house. He and his girlfriend arrived in time although we were in a sort of chaos for not having hired a lawyer to finalize the contract on the new home as the moving truck arrived in our driveway. That day happened to be Leng’s birthday and he insisted we celebrate it. I was overwhelmed with the mess of the unresolved closing, so I ignored his request for a celebration or as I recall we may have done  something subdued at a local restaurant. I never heard from him again. 

Maybe one day I will receive a minimally addressed letter from him like the one from Madame Thiolet's son that will recall our good times together.

Moon over Montmartre 

                                      A link to a blogpost with an escape from Weltschmerz 

Charles Giuliano's 150 years celebration and survey of the Boston Museum of Fine Arts

Charles Giuliano

 This document of the 150 year history of the Museum of Fine Arts is mostly cobbled together from interviews by Charles Giuliano of the actors who shaped that history. One of the first is a 1976 interview of a Globe writer who was part of a team that wrote an expose to take down (or so it appeared ) the newly appointed MFA director Merrill Rueppel. It sets the theme of interviews that expose the machinations of behind the scenes struggle between the old guard board and efforts of others to bring new blood into the Museum. Charles has been connected to the Museum soon after graduating from Brandeis when he was employed in the Egyptian department. He stayed close to the museum via these interviews in his role of journalist for multiple Boston newspapers. He clearly has garnered the respect of his interviewees. Considering that he rarely lobs softball questions one might think that it would have been wiser for them to avoid him, but almost fifty years later he brings the reader, without skipping a director, up to the present with an interview of the current director Matthew Teitelbaum. Maybe the numerous directors all felt that they have to post the “Charlie card” on their resume in order to be truly enthroned as director of the MFA. 

 

Getting a conceptual handle on these interviews and the scrutiny they provide in the context of the history that came before, is a bit of a struggle. I fell back for help on the template of a recent book by art critic Jed Perl: Authenticity and Freedom. Authenticity can be seen as meaning tradition and often in Perl’s hand as something numinous and quasi-religious.  A case in point is his use of an anecdote about the musical career of Aretha Franklin. She had her start as a singer in her father’s church choir. She was imbued in the gospel tradition of singing that had a long history in black American culture. When she made the break (freedom) into popular music that tradition was always there to shape her new music. The music had roots. The origin of the MFA as a recipient of invaluable Japanese art at its beginning was similar and had a purity that nothing in the later history of the MFA could match. Its collection of Japanese art was given by bluebloods Morse, Bigelow and Fenellosa who lived in Japan as practicing Buddhists and in their collecting of the Japanese artifacts had eventually received the imprimatur and permission of Japanese collectors and scholars such as Okakura Kakuzo, who in turn became the first curator of the Boston collection. Moreover, Okakura was a world-renowned scholar of Zen Buddhism whose “Book of Tea” is purported to have influenced Martin Heidegger’s understanding of Japanese thought when Okakura studied under him in Germany. The Japanese who were initially shocked by the export of national treasures such as the “Burning of the Sanjo Palace” put a stop to any further expatriation. They eventually accepted it as a way of sharing the Japanese cultural heritage with the world. However, this is to be contrasted with the unseemly attempt to transfer a Raphael from Italy to Boston by Perry Rathbone toward the end of his tenure that necessitated a whole book by his daughter to rehabilitate his reputation. Jan Fontein, director and curator of the Asian collection said that these exchanges with the Japanese were a generation ahead of the ”repatriation movement” .

Money and lack thereof becomes another leitmotif of the book. Bigelow was well off. The Japanese collection was well endowed. Moreover, its cultural value was never questioned. These were cultural treasures by deceased artists. A hilarious anecdote that sheds light on the topic of money in one interview relates the reaction of a French curator of Textiles at the MFA, who lashed out at Alan Shestak in a meeting of curators that he was tired of hearing about money, and that in Lyon, where he worked in the museum, to talk about money was beneath them. He refused to shut up about his opinions and eventually was fired. He refused to leave his office and had to be chased out by the police in keystone cop style. Of course, in France everything is paid for through taxes up front and one never knows the real cost of things. The Metropolitan in New York receives millions from the state of New York. Boston nothing. The National Gallery gets all its money from the government. Expenses always seem to exceed income even during the halcyon days of Malcolm Rogers who somehow increased the endowment but increased the debt at the same time. 

Later in the book a recurring theme is who among contemporary artists should be collected. Ananda Coomaraswamy, the curator of the collection of Indian art (1933-1947) felt that no living  artist should be collected. Problem solved. But the MFA was expected to collect Boston artists, first the Brahmin Boston Impressionists and then the Jewish Boston Expressionists (Hyman Bloom, Jack Levine and Karl Zerbe). A thorough collecting of the latter was obviated due to rampant anti-Semitism. Every curator had their faves. One director liked Hyman Bloom up to a point and another only looked at Color Field but could not tolerate Hans Hoffman. Merrill Reuppel turned down the purchase of Pollock’s “Lavender Mist” which at the time was reasonably priced and was soon acquired by the National Gallery. The turning down of this masterpiece is another recurring theme of lost opportunities, along with the dearth of “modern classics” by Picasso and other cubists. Somehow the MFA never heard of the Armory Show. They would eventually get a Picasso but it was not one of his best. When I taught at UNC-Greensboro they had in their collection one of De Kooning’s women. The story behind its purchase is that it was bought for $5000 dollars and the director was fired for spending too much on it. Unfortunately, such a serendipitous mistake was not made at the MFA. 

What could have been:"Lavender Mist"

 

As a born and bred Bostonian, Charles does a great job of following the vagaries of the city’s economy to which the success of a director and the MFA seemed inextricably tied. The period of the establishment of the Ancient Egyptian, Classical Greek and Roman, Japanese and Indian collections corresponded to the building of Back Bay. The sluggish economy of the 1970s when townhouses in the Back Bay were going for $70,000 weighed heavily on the Museum’s ability to raise money. 

 

To stick with the conceptual structure of Authority and Freedom that Perl provides: i.e. freedom would be  the letting go of the authority of the early collections of Asian art works  with which early curators established their authority at the inception of the MFA.. The freedom might be more related to the necessity of responding to the multiplicity of art forms and styles that in fact the museum has a hard time keeping on top of and on dealing with the issues of racial equity that must be addressed if the Museum is to garner the respect of and truly represent the community. Racial tension has always been a reality in the Boston community that the Museum has mostly tried to ignore and struggled to address. But that is far from the days when housing and displaying the artifacts of ancient cultures were the only worry.  The business side that so upset the French curator did not reduce everything unnecessarily to the big buck but, according to Barry Gaither, adjunct curator of African American Art, the arrival of Seybolt, a so-called uncouth Midwesterner from the business world of Underwood Devilled Ham to the board of trustees, was appalling to some but to him a breath of fresh air. Gaither a black saw himself as another outsider like Seybolt. And when someone mentioned that Rathbone was not a Bostonian, Gaither answered that he was trained at The Fogg. Seybolt a protégé of former MIT president Howard Johnson had strong Washington connections that would become crucial in getting financial contributions from DC to support travelling shows. 

The mostly Brahmin board probably lived in the glow of the MFA’s early days when they were able to keep the museum self-sustaining but not expanding. Keeping the museum up to date, after the market crashed in the late ‘60s, probably required the intervention of the Seybolt/Rueppel regime. The expansion of the US government in the days of the Great Society required that the Museum establish Washington connections belying the vision of the centrality of Boston as the Athens of America. Already left economically behind by New York City it could not blithely ignore Washington DC as a source of money.

 

How will it deal with the virtual museum? The NTP? Just as the advent of Zoom in the age of Covid unexpectedly opened up the possibility of working from home so the virtual museum of the metaverse might do the same to the museum goer. How does the Museum continue to take in revenues in a wide open world of art without walls? And how does racial equity differ from racial equality in its impact on the functioning of the museum within the community? The goal of the MFA should be to exert its freedom by staying ahead of the game and not play "catchup". 

 

What these interviews succeed in doing is conveying the increasing multidimensionality of the Museum over the years from simple roles of storing, curating and exhibiting art, to the never ending need to raise money and the imperative of community outreach. Although at times the directors seem hapless and self-absorbed, they all in their own way add to the success and survivability of the MFA. Charles Giuliano who is one of the few Boston Critics to observe the Boston Art Scene holistically has included in his quiver of accomplishments a global understanding of the MFA. 

Link to buying the book on amazon