Follow the Herd

Cave Paintings of Lascaux in the Vézère Valley, southern France, thought to be around 20,000 years old. The cave art was discovered in 1940.

The cave paintings of southern France and Spain present one of the great mysteries of art. Why were these works created? The paintings are mostly of animals: bulls, aurochs, horses and bison. In the Lascaux cave, one of the giant bulls is 17 feet long. The animals, painted with earth-coloured minerals, appear to be in motion; none of them are grazing.

What is the meaning of this prehistoric art? We can only conjecture. The usual explanations touch on magical properties, hunting and religion, or having to do with initiation, ancestry and entertainment. Does any art in the 20th century deal with similar material? And can we learn anything from modern-day examples of herds, cattle and humans?

Andy Warhol. Cow Wallpaper, 1966

For example, Warhol’s cow wallpaper mocks the way landscape art, often featuring cattle, can become a piece of decoration in a room. The repeating heads of identical cows are absurd, yet powerful–the hypnotizing effect of mass media.

Perhaps the 20th century artist most associated with bulls is Pablo Picasso. “As a Spaniard it was inevitable that the bull, the bullfight, and eventually the Minotaur, would concern Picasso.” So writes Martin Ries in Art Journal (Winter 72/73).

Picasso draws and paints bulls in a variety of contexts. The bull could be a symbol of Spain, Picasso’s birthplace, or a symbol of sacrifice or death. Picasso portrays the minotaur as a monster, a lover, an embodiment of brute strength. At other times, the half bull-half man appears vulnerable, a homeless wanderer or uncomprehending actor in elaborate scenes of war and human suffering.

There is a dream-like quality to the image below that suggests a surrealist paradox: the violent solitary man lives under threat of being civilized. In his personal life, Picasso’s marriage had fallen apart–he couldn’t divorce because he was Catholic–and his mistress had just gotten pregnant.

Pablo Picasso. Minotauromachy, 1935
Alex Colville. Stop for Cows, 1967

Not bulls but cows. Canadian artist Alex Colville’s magic realist vision, with its pastoral theme, sense of deep space, luminance, and cool confrontation with the viewer, could not be more different from Picasso’s dark dramas. However Colville’s woman and Picasso’s Minotaur make similar gestures with their outstretched arms.

Standing before the Colville painting, the viewer feels like he or she is stopped in a car on a country road. The animals are momentarily in control and there’s not much to do about it. The young woman who makes the gesture is a cross between a modern-day shepherdess and a traffic cop. Perhaps she’s a stand-in for the artist–all artists want viewers to stop before their paintings. Are we being asked to slow down to share the world with the forces of nature we depend so much upon?

Two ads: McDonald’s ad (1971 TV Guide) features a hamburger made from beef; the 1974 Marlborough ad uses cowboy imagery to sell cigarettes.

When I look at images, a question I ask is: can we learn more about a time and place from art, from ads or from pop culture? For me, the answer is all three. For instance, the McDonald’s ad above is an artifact of our fast food culture, firmly entrenched by the 1970s. It is not an ad for a restaurant–the information makes no mention of atmosphere or a sophisticated and varied menu. The food is to go and it’s an identical product wherever you buy it. The ad stresses “great” and “big” — (has to compete with whoppers). Its message is the opposite of the Alex Colville painting, Stop for Cows. The last thing a consumer needs to think about at McDonald’s is where did this food come from or were any animals involved.

The Marlborough ad features an action picture of a cowboy about to rope a steer. The image has the iconic appeal of the Old West, portraying a man who’s both free and engaged in work. It suggests a robust way of life, living outdoors, attuned to nature. The man is a skilled horseman and rancher; the young bull has no chance against him. In the unfolding scenario, which we’ve been primed for by a endless stream of related Marlborough ads, we imagine the man will shortly light a cigarette as the camera moves in for a close up of his handsome grinning face.

Buffalo Bill appears in a St. Louis newspaper ad from 1885. Paul Newman stars in the 1976 revisionist Western, Buffalo Bill and The Indians.

At the same time that Philip Morris Corp was running these cowboy ads, a few irascible filmmakers in Hollywood were causing a stir with their edgy Westerns. No film was more iconoclastic than Robert Altman’s satirical bio-pic, Buffalo Bill and The Indians, 1976.

Reviewers Frederic and Mary Ann Brussat describe the film: “The time is 1885. Colonel William F. Cody (Paul Newman) is the chief attraction in a show called “Buffalo Bill’s Wild West: An Absolute Original & Heroic Enterprise of Inimitable Lustre.” Around this vaudeville environment, Buffalo Bill and his entourage have packaged the history of the Wild West in circus stunts and carnival spectacles. When Annie Oakley (Geraldine Chaplin) asks Buffalo Bill why he doesn’t tell the truth in his shows, the superstar replies, “Truth is whatever gets the most applause.”

Throughout the film, Buffalo Bill wears fine clothes and is groomed to the max, but his flowing locks are really a toupee–he’s a manufactured icon who shamelessly turns the story of wild buffalo and native Americans into a show-biz hustle! The implication is that this pattern of false history and self-deception is deeply ingrained in American politics and public life.

Lady Gaga wears a Meat Dress for a 2010 awards show. Right: Jana Sterbak, the Canadian artist who created the original Meat Dress in 1987.

Pop culture tends to focus on stories and personalities. Fine artists often go in for a more visceral and shocking impact. The Canadian conceptual artist, Jana Sterbak is best known for her blood red Meat Dress, composed of 50 pounds of raw steaks sewn together in a seductive and revolting garment. The artist called the work a “contrast between vanity and bodily decomposition.” Critic Deborah Irmas commented how “Sterbak likes to arouse discomfort” by using objects to trigger controversy and disgust.

The dress idea was revisited by pop star Lady Gaga, who wore a similar concoction to the MTV Video Music Awards in 2010. “Lady Gaga divides opinion,” Laura Roberts reported the next day for The Telegraph. “The singer collected eight awards while wearing the Franc Fernandez-designed outfit, complete with boots, purse and a hat made from cuts of beef. Cher, who presented the prizes, wrote on her Twitter account that as an “art piece it was astonishing! Everyone’s talking about it!” Lady Gaga later expressed to her friend, talk show host Ellen Degeneres, that sexual politics lay behind her publicity stunt: “I am not a piece of meat!”

Sebastião Salgado. Nenets of the Siberian Arctic, Russia

The epic book project, Genesis, 2013, took photographer Sebastiao Salgado eight years to complete, as he documented parts of the world–rainforests, deserts, volcanoes, islands, and arctic regions–untainted by modern life. This photo of migrating reindeer in Siberia captures the mass movement of a herd of animals, on a 1,000 km trek to northern grazing grounds each spring. The human presence is so small (in the sled at top) it’s easy to miss at first glance.

In her review for The Observer, (14 Apr, 2013) Laura Cumming writes: “Salgado wants to go back to the beginning, to find a world that has not yet been ruined by mankind so that we may see the Eden that time forgot.” Redemption project and personal voyage of discovery, this Utopian photo-journalism, with its Biblical overtones, confronted present day fears of self-destruction, shame and loss of the natural world.

All of these works present different takes on the natural world, seen through lenses of war and peace, commerce and fashion, propaganda and history.

What do they tell us about the Lascaux cave paintings? Every device I’ve mentioned, from mass hypnosis to tribal identity (brand loyalty) to embracing a mobile “cowboy culture”, applies equally to both modern and prehistoric societies. Early humans relied on wild bulls for food and clothing. And I suspect some of the clothing used for special ceremonies was just as outrageous as the meat dress and may also have tested limits of what is revolting and what makes for a good story around a fire. The stories, no doubt, were always changing and turning into myths.

And finally, prehistoric nomadic societies, like the ones that passed through Lascaux, may have witnessed or caused or feared or heard of a few extinction events (loss of species) that would have deeply rocked their world. Their art, like ours, was a mixed bag of fears and dreams, expressions of tribal solidarity, affirmation of a mobile lifestyle–while dependent on other creatures, proud of their skill as trackers and hunters, fearful that they might be too skilled and overshoot their limits and natural laws.

Son of Group of Seven

Painter vs publicist. Arthur Lismer. A Spetember Gale, Georgian Bay, 1921 and cover illustration for an exhibition catalogue by Thoreau Macdonald, c. 1950.

The Group of Seven are well known in Canada, but ask any one to name an individual artist within this group and chances are you’ll draw a blank. Ironically, the two artists that most readily come to mind, Tom Thomson and Emily Carr, were not members of the Group, though close friends with those who were. Thomson was murdered before the group was officially formed and Carr was never invited to join.

This blog is about overlooked talents. The person I’d like to feature is Thoreau Macdonald, named after the famous 19th century naturalist, Henry David Thoreau. Macdonald’s father was J.E.H. Macdonald, one of the original Group of Seven, a landscape painter noted for his dazzling colour. Incredibly his son Thoreau was color blind. He compensated for this by working exclusively in black and white as a book and magazine illustrator. TM (Thoreau Macdonald) often worked on catalogues promoting other artists for which he created punchy graphic images. These black and whites often mimic the style of the featured artist.

This catalogue cover features a black and white rendition by Thoreau of his father’s most famous painting, The Solemn Land, 1921.

My wife just asked me, are these images woodblock prints? No, they’re done in pen and ink to look like woodblocks–they are “fake woodblocks.” TM eschews the intricate cross hatching that gives many illustrations a range of tones and a heightened sense of realism. Extreme contrasts, varied mark-making techniques and beautiful designs contribute to TM’s unique style.

Thoreau Macdonald. Snowy Owl with landscape, c. 1950

Birds and animals are often included in these landscapes. TM is one of the first Canadian artists to do this and, in this respect, he anticipates Robert Bateman and Alex Colville. TM’s animals are not symbols or decorative abstractions, but embody a life presence of their own. These curious explorers actively interact with other species in an ecological time capsule. There is a strong sense of season and locale. In the picture below, it’s spring time; the hungry bear has awoken from a long sleep. He uses his great strength to tear apart a tree stump as he searches for grubs. A vigilant bird hovers in the background, awaiting his chance to swoop in and clean up the left-overs. The image contrasts the hugeness of the bear with the smallness of the bird and the low dead stump with the springy young trees beyond. There are visible creatures (bear and bird) and invisible but implied creatures (the grubs). No distinction between land and sky: a white day.

Thoreau Macdonald. Bear and stump, c. 1945
Thoreau Macdonald. Fox in an orchard, winter, c. 1950

How beautifully the arch of the tree branch frames the fox, giving the sense that he is earthbound, while the birds, so much on his mind, are safely out of reach. How effective is the white of the page as a field of snow! The snow half hides the old tree in the aftermath of a storm. Life is just beginning to emerge and take a peek around for signs of other life.

Thoreau Macdonald. Winter scene, c. 1960

Here is another deceptively simple display of whiteness. The image is so bright it almost hurts your eyes! There is a principle in Asian art that there should be a balance between what’s drawn on the page and what’s left empty on the page. TM is a wizard of knowing what not to draw. What’s more, his empty space gives a tangible sense of distance. Fence posts and trees, drawn in perspective, act as a giant funnel guiding the figures home.

Thoreau Macdonald. Northern Landscape, c. 1958

Here’s a cycle of life, cycle of seasons. Reminds me of Ozymandias. The heroic and the humble. Stones, skull and island are shapes that echo one another–looks like the caribou is turning to stone before our eyes as the rocks crowd in on the remains of the fallen animal. The horns function like the branches of a tree, a convenient perch for a bird positioned midway between the arrowhead in the cloud and the nervous current to the water. As in many of Thoreau’s images, the bird stands and watches. He is a sentient being in a wild setting, a silent witness to nature’s changes.

The Group of Seven in Context

With their romantic vision of the Canadian landscape, the Group of Seven portrayed nature as strong, resilient and wild. They equated the land, its dense growth of trees through the changes of seasons, and vast waterways, with the youthful nation: a site of promise and possibility.

“Painting Canada” exhibition tours England, Norway and the Netherlands in 2011.

But the group were very much artists of their time, involved in the currents and paradoxes of their time. For instance, they were city-based artists who painted landscapes devoid of people. Much of their training and income derived from commercial assignments. These image-makers of wild spaces started their careers in a small office in Toronto, creating ads selling such things as women’s underwear, hair products and army recruitment posters. Is it high art or commercial art that best reflects the changes happening around us? The answer, of course, is both. And the Group of Seven were deeply involved in both.

Fashion changes: catalogue at left from 1899. At right, an ad from 1920.

The above ads demonstrate how fashion moved away from turn-of-the-century corsets and bustle skirts to the loose-fitting dresses and hatless bob-haired styles of the flapper era. In a short span of twenty years, a world war raged and women gained the right to vote. A revolution of prosperity, driven by machines, international trade and urban life was well underway. Modern art, with its love of innovation, reflected this global transformation.

Tom Thomson. The Birch Grove, 1915

Just how modern were the Group of Seven artists? Most of the artists are best described as restless, moving about from job to job, often travelling and painting on the fly. Some members of the group had studied art in Europe, some fought in the war or were involved in war-time messaging. Through their day jobs in advertising, members of the group were steeped in post impressionism, art nouveau and other modernist trends. Working on weekends in rented cottages, taking countless train rides from Toronto to Algonquin Park and beyond, their working methods forced them to paint with speed and spontaneity. As travel artists, they fancied themselves pioneers of a new path, throwing off centuries of dull tradition in favour of a more daring and personal vision. This is the very spirit of modernism.

Tom Thomson. The Jack Pine, 1917

Tom Thomson (1877-1917) was born just 10 years after Confederation. He was influenced by a great nation-building project. The expansion of industry and spread of the railway allowed him and his fellow artists access to remote areas. Thomson was an anomaly in almost every way. He was 27 years old when he first picked up a paintbrush, 39 years old when he died. One of the most likeable members of the group, his life ended in a wholly unexpected quarrel with an unstable man who he thought was his friend.

Thomson fishing in Algonquin Park, 1915

This leads us to the first paradox of the Group of Seven: Tom Thomson was a Pacifist who refused to participate in the horrors of World War 1. Instead he retreated to the safety and isolation of a provincial park in northern Ontario, where he was promptly murdered. In true Canadian fashion, this loss is too cruel for us, so we call Thomson’s death a mystery. Before the Group of Seven had officially formed, which wouldn’t happen until 1920, they had lost their most gifted member. Thomson’s long shadow follows the group as they search for artistic identity.

The group’s journey intersects with another important trend: the national parks movement. It starts in the United States and Canada follows suit. From the start, Canadians are conflicted over the purpose of their national parks. Are these protected spaces meant for recreation, conservation, or the development of industry? Some members of the Group of Seven were avid campers and woodsmen, others not so much. But in their art, they come together in a shared vision of the country, using daring colours (no more dull green and brown landscapes for them!) and thick dabs of paint that give the images a fresh and vibrant look.

J.E.H. MacDonald. The Little Falls, sketch, 1918

The Group of Seven was assisted financially by the most energetic member of the group, Lawren Harris and his friend, Dr. James MacCallum. These two constructed a building in Toronto, which they divided into studios and rented out to their artist friends at an affordable rate. Tom Thomson lived rent-free in a small cottage in the back. Harris and MacCallum also arranged for exhibitions and trips to northern Ontario. Harris’s wealth came from the Massey Harris company, which sold modern tractors to farmers around the world.

Lawren Harris was an heir to the Massey Harris company. This ad from the 1950s uses a geometric, brightly coloured background to showcase the new machine.

In the second paradox of the Group of Seven, the Massey Harris farm equipment revolutionized agriculture, bringing with it all the rewards of mechanized, big-scale industry, but at an unexpected cost. No one was aware of it at the time, but one of the consequences of industrial agriculture, with its deep plowing and soil disruption, is erosion and the inability of land to hold water. In times of drought, uncovered soil turns to dust and blows off in huge destructive clouds, leaving great tracts of land in a state of ruin. This is what happened during the Dustbowl of the 1930s. These drought-ridden farms are one of the indelible symbols of the Great Depression.

Bustbowl conditions devastate prarie farms during 1930s. Photo by Dorothea Lange
JEH MacDonald. The Solemn Land, 1921

The glorious images of wilderness abundance that the Group of Seven specialized in were no longer relevant for a time of deprivation and environmental disaster. It is no coincidence that this is exactly the moment, the 1930s, when the Group disbanded.

Lawren Harris, Icebergs Smith Sound II, 1930

A few of the artists became teachers and continued to exert influence on a younger generation. But with the arrival of the Second World War, their time had passed and new styles took over. However, in our national museums, the Group of Seven has gained status equivalent to a gold standard. They were, after all, Canada’s first homegrown art movement and remain among our best known and most popular artists with public and collectors.

Holy Fire

Two fire halos: a bronze Buddha from China, c. 500 and Shiva as Lord of Dance, 11th century.

Whatever happened to the halo in art? Round glowing disks, either full body or framing the head, used to signify holy figures.  The Buddha pictured above sits before a glowing screen with flames shooting off at the edges. The fire signifies enlightenment. Above right, Shiva, Lord of Destruction and Transformation, dances in a ring of fire–the never-ending cycle of time. 

Heaven and Hell. A depictions of the fires of Hell from The Divine Comedy by William Blake, 1824, and a detail of Raphael’s Transfiguration, 1515-20, shows Christ ascending the skies surrounded by a glowing cloud. 

Fires, as in the Blake image above, can signify destruction or punishment. Brilliant light like that enveloping the figure of Christ in Raphael’s Transfiguration can signify God-like powers.

Ra, the Sun God, with Amentet, Goddess of the Dead, in the tomb of Nefertari, c. 1235 BC

Halos appear in different religious traditions. In this image from ancient Egypt, Ra, the Sun God, wears a red disc as a crown and holds the ankh, symbol of life. Beside him sits Amentet, goddess of death, to guide the soul of the deceased in the afterlife.

Giotto. Detail of a cycle of murals in the Scrovegni Chapel, Padua, 1305

Can you identify this kissing couple? Each has a halo, but the halos crush together into a heart shape as the old man and woman kiss. Art critic Tom Lubbock describes the kiss as two egg yokes merging together. The painting is by Giotto. The image depicts the meeting of Joachim and Anne at the City Gate in Jerusalem, a fresco created in 1305 for the Scrovegni Chapel in Padua. Why are the couple so happy? They’ve lived long lives without children and now an angel has announced they are about to be parents for the first time. Their child, of course, will be the Virgin Mary, mother of Jesus. My interpretation: grandparents are important. 

The secularization of the sun: King Louis XIV’s Sun King emblem on a  gun, 1745, and Statue of Liberty, designed by Frederic Bartholdi, 1886

As art becomes more secular, the halo motif shifts from the field of religion to the field of politics. King Louis XIV of France called himself the Sun King and made a sunburst emblem with his own portrait to reinforce this idea. The emblem was stamped on everything that belonged to Louis, including his artillery. The head of the famous Statue of Liberty wears a similar celestial crown with dramatic sun spikes. The torch in her uplifted hand reinforces this idea of a human beacon. 

The fire power of Pop culture: Beyoncé and Sun Maid ad

Halos follow money and there’s money in pop culture and advertising. In 2017, Beyoncé performed at the Grammys in a Peter Dundas gown and House of Malakai headdress that featured a halo crown. The Sun Maid logo has been used to sell raisins since 1912. It seems it’s not enough that we want instantly catchy music and quick tasty snacks, we want to believe there’s some inner goodness to these things as well.

The drug is real. I added the monster, drawn by Elise Gravel.

Why is Big Pharma selling drugs and putting halos around them? There’s a drug called Haloperidol, which is used for severe behavior problems in hyperactive children. Parents wishing they could turn problem children into angels. As drugs become the solution to all our problems, drug salesmen become shapers of public belief–the new priests and guardians of holy fire.

Posted in Art

Festive Ukiyo-e

Sugimura Jihei. Lion Dance, c.1700

Lively festivals, bright costumes, glamorous women and eager crowds–welcome to the floating world of the Yoshiwara! This is Edo’s pleasure district, the Las Vegas and Montmartre of 18th century Japan. If you were a visitor to such an event, what better souvenir than a woodblock print by a popular Japanese artist?

The shishi-mai or Lion Dance, pictured above, is often performed at New Year’s celebrations. Dancers and musicians on the left entertain the crowd, wearing their holiday best, on the right. One woman carries an infant on her back, while a mother comforts her frightened child in the foreground. At centre, an aristocrat watches under the shade of an umbrella.

Kitagawa Utamaro. Two Dances: Rice Planting Dance and Lion Dance, Niwaka Festival,1799

Utamaro takes a different approach to the same dance, right above, as a sake-drinking courtesan gets a close view of the performers. These images record events from the Niwaka Festival in Edo. Niwaka translates as ‘spontaneous’ because of its origins as impromptu street performances by courtesans and geishas looking to boost business. Over time, the Festival, held on the 8th lunar month, became a regular event including processions, floats, skits and dances. Performers of both sexes wore elaborate costumes (frequently cross-gender) and carried painted fans to signal the subject of their play. During the festival, access to the pleasure quarters was open to all, giving women and families a rare opportunity to enjoy the spectacle of the Yoshiwara. (Info from Kiyoshi Shibui, Ukiyo-e Zuten: Utamaro, 1964 and Gina Collia-Suzuki, The Complete Woodblock Prints of Kitagawa Utamaro, A Descriptive Catalogue, 2009)

Kitagawa Utamaro. A Picture Book of Annual Events in Yoshiwara, 1804

Utamaro has idealized himself painting this mural for the Niwaka Festivities. The artist was reputed to be overweight and homely, a Hitchcock-like figure, who, like the famous film director, depicted beautiful women with more grace and style than any of his rivals. In the above image, Utamaro decorates an interior with a painting of a ‘ho-o’ bird, watched by curious courtesans. The bird is a fantastical amalgam of different parts and is sometimes referred to as King of Birds or Fenghuang. It’s meant to amuse, to delight, to astonish with its imaginative extravagance. (Reference: The British Museum)

Utagawa Hiroshige. Suido Bridge and Surugadai, from One Hundred Views of Edo, 1857

Carp-shaped wind socks mark a children’s holiday in Japan’s largest city. Hiroshige has created a startling effect by choosing a high angle, with the city landmarks receding in convincing perspective. The tail of the fish touches the river, giving the sense that it has leaped over the distant Fuji high into the sky.

The significance of the banners is explained in this note from the Brooklyn Museum: “Without the three immense carp banners, this view would have been a classic depiction of samurai Edo, looking southwest over the densest concentration of samurai households, from Surugadai on the left through Banchō in the distance. The banners and streamers indicate that the time is the Boy’s Festival, the fifth day of the Fifth Month. The three carp are standards used by commoners in imitation of the military streamers, which they were prohibited from flying. The banners drew on a Chinese legend of a fish so strong that it could leap a waterfall—an image considered an inspiring legend for young boys.”

Kitagawa Utamaro, detail from Girls’ Day (aka The Doll Festival), from Courtesans of the Five Festivals, 1805, and Utagawa Kuniyoshi, Boys’ Day from The Five Festivals, 1840

Often images that record festive themes, also showcase pretty young women, in this case, posing with doll and child. Take note of the elaborate coiffure of the woman on the left. To appreciate how much effort goes into such a look, the Art Institute of Chicago created a video called Recreating Ukiyo-e Hairstyles. In the picture with the boy, a fish-shaped flag, the same as in the Hiroshige, appears in a circle beside the vertical banners.

Fashion past & presen: Keisai Eisen, from Eight Views in the Yoshiwara, c. 1825. The model wears an embroidered top with clutch sleeves by Indian designer Manish Arora, S/S 2013.

Does anything beat a celebrity’s arrival on the red carpet or catwalk, as advertisement for trend-setting fashion? Think Met Gala to get an idea of the impact of parading ôirans in 19th century Japan. The print, top left, depicts the courtesan Nagatô wearing a dazzling tiger costume. Art historian John Fiorillo comments: “Nagatô is on public display during a promenade in the Yoshiwara pleasure quarter. It is early spring, as she walks beneath a flowering cherry tree enclosed by a bamboo fence on Yoshiwara’s main street, the Naka-no-chô (“Middle Street”).”

“Many spectators would come not only to enjoy the blossoming trees,” Fiorillo comments, “but also to sit in the upper stories of teahouses to view the colorful spectacle of parading courtesans … Nagatô’s robes and accessories are of the most elaborate and expensive type for the period. Six tortoise-shell hairpins jut out on either side of her coiffure, and a large obi is tied in front. Most spectacular, of course, is the pattern of a fierce tiger standing on rocks amidst a waterfall. Such kimono were prohibitively expensive, affordable by only the highest ranking courtesans (gifts from wealthy patrons).”

Actor prints: Left, by Torii Kiyonaga. Kabuki theatre actors and orchestra, 1788. Right, by Tōshūsai Sharaku. Otani Oniji II, 1794.

The Kabuki theatres in the pleasure district offered entertainments that ran all day. Actor prints were one of the first genres of ukiyo-e: records of stirring performances, mementos for fans and ads for shows. The prints often depict actors in frozen poses, struck at dramatic moments in as showy a manner as possible. The brilliant and enigmatic Sharaku broke this pattern by concentrating on close-ups of actors’ heads.

Sharaku may have had the shortest art career on record, a scant ten months. Little is known of the artist or why his output of prints ended so abruptly. One theory is that his portraits were a little too scathing and gave offence to powerful people who shut him down. What makes Sharaku’s prints so brilliant is that he captures both a likeness of the actor in caricature, as well as defining the actor’s role. In the image top right, Sharaku depicts an actor playing a villainous servant, grasping, frowning, eyebrows furrowed in intense concentration. The conception is bold, dynamic and conveys character with graphic immediacy.

The teahouse and the music hall. Left: Utamaro, 1795, focusses on a smartly-dressed barmaid. Right: Toulouse Lautrec, 1893, sandwiches together audience, orchestra and performer.

Japanese ukiyo-e inspired and is often compared with 19th century French art. When we look at the two traditions side by side, similarities leap off the page: flat colours, compressed spaces, contemporary subject matter, interest in a demi-monde situated in a pleasurable world of escapist fantasy. The prints record a thriving commercial pop culture. Both Utamaro and Lautrec display a racy wit: Utamaro compares a barmaid to a classical poet; Lautrec compares the curve of the bass instrument with the gentleman’s cane. The gentleman has the attitude of a predator more interested in the young lady than the musical performance. Both images are mass produced prints appealing to a middle class audience.

In these images, we see a seductive side to modernity, with the ascendancy of popular culture centred on celebrities and entertainment, the rapid dissemination of news and gossip, the intermixing of classes, the explosion of print material, innovative fashion and art that breaks with tradition in order to reflect the spontaneity of contemporary life with all its amusements and sexual attractions.

Posted in Art

Animals in Hokusai

The wind rustles flower blossoms. A nearby butterfly adds motion, scale and drama to this mini-universe.

Katsushika Hokusai. Tree-peony and Butterfly, ca. 1834

This is an example of Kacho-e: Japanese bird, flower and insect pictures. According to notes from the Ronin Gallery, the genre reflects Shinto and Buddhist value for the natural world. Scholars suspect the image alludes to the legend of Chinese philosopher Zhuangzi, who awoke from a dream and remarked, “I don’t know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly, dreaming I am a man.”

Here is another striking instance of scale, where a cluster of flowers feels like a jungle to the half hidden grasshopper.

Katsushika Hokusai. Blossoming Irises and Grasshopper, ca. 1830

Speaking of camouflage, can you spot the frog?

Hokusai’s morning glories look wild and haphazard, with young buds and tendrils seeking to expand outward from the compact centre.

Hokusai is a master of details, but makes the viewer work to find them.

Katsushika Hokusai. Telling details

How does the artist distinguish sky from ground?

Katsushika Hokusai. Bird Tracks, ca. 1820

Through overlapping scattered tracks, Hokusai gives a sense of bird behaviour as well as appearance. The detailed feet and tail feathers contrast with the solid black of the fowl’s body. Tucked head and one eye add to the furtive quality of a bird that’s rarely still.

Hokusai’s Manga experiments with design. The turtles appear in a swirling watery environment, while the small creatures are arranged like an info graphic.

Are these turtles above or below water? This image of mother and baby turtle is enlivened by a current that passes right through their bodies. There is a marvellous feeling of floating, tranquility, harmony of large and small, old and young, animal and environment. In the drawing on the right, the frog, snail and insects have bodies coiled for motion. They’re ready to jump, crawl, climb or fly as they manoeuvre for space on the crowded page.

Hokusai. Lion Dancer

A great number of Hokusai’s drawings of animals are fantastic or imaginary. This playful image of a lion dancer hints at a favourite Hokusai theme: the transformation from one state to another.

Katsushika Hokusai. Blind Men Examining an Elephant, from Manga, volume 9, c. 1818

The above image illustrates the parable of blind men examining different parts of an elephant’s body. One man feels the tusk and declares it’s a knife. Another man examines the tail and concludes it’s a rope. A third man feels a leg and is certain it’s a pillar. A fourth man feels the trunk and announces it’s a snake. The story is a cautionary tale to beware faulty first impressions, especially the hasty judgments of self-appointed experts. Substitute a work of art for the elephant and art critics for the blind men and you have a contemporary political statement. Hokusai has drawn a particularly old massive elephant, his ears worn and frayed, his eyes wrinkled and sad, yet the creature shows great forbearance and a gentle spirit. He reminds me of Hokusai, the old man who keeps drawing despite all outward circumstances.

Hokusai’s Mountain

Katsushika Hokusai’s series of travel prints, 36 Views of Mt. Fuji, 1830-32, was so popular, so critically acclaimed, there was demand for a sequel. But not so fast, the younger artist Utagawa Hiroshige published his dazzling series of travel images, 56 Stations of the Tokaido, 1833-34, putting pressure on his rival to do more than just repeat himself.

Hokusai responded with his most ambitious project, 100 Views of Mt. Fuji, 1834-35. It was a book of woodblock prints, published in three volumes, using only black and one or two shades of grey ink. Whereas the 36 Views, printed in full colour, represented real places, with recognizable landmarks and features, the 100 Views largely dispensed with place names. These landscapes of the imagination, meticulously rendered, made use of closely observed details gathered over a lifetime of travel and study.

Two prints by Hokusai of a dragon ornament, a finial or shachihoko on the roof of a castle, with Mt. Fuji in the distance. Left, from Hokusai’s Manga. Right, from 100 Views of Mt. Fuji.

In a great many cases, the details come from Hokusai’s sketchbooks, his Manga, which he published in 15 volumes from 1814-32. The Manga contain drawings of every imaginable subject. Compare the two drawings above. In the initial drawing it is much clearer that the dragon figure is an ornament attached to a roof. We are shown roof tiles and a ladder, which takes us high above the ground. The dragon is conceived as a sea monster, with fish tail, scales and fins. It is an absurd fish out of water, monstrous and humorous at the same time, but exquisitely balanced with a beautiful curve to its body. In the drawing this body opposes the curve of Fuji and hangs in the air free of the mountain’s mass. In the print, the dragon’s body is encased by the mountain (as if the dragon receives its life energy from the mountain) and the curving shapes align. The dragon is larger in the print and the humour is heightened with the addition of a bird perched on the dragon’s tail, making him seem not quite so frightful after all.

A sea storm from Hokusai’s Manga.

Here is another example from the Manga. Was this scene of storm waves and water crashing on rocks something that Hokusai observed or is he making it all up out of his head? I suspect both are true: Hokusai observed actual storms, but he used his imagination to create the feeling of a storm. Changing seasons and shifts in the weather help give the 100 Views a sense of time passing and epic journey.

Katsushika Hokusai. One Hundred Views of Mt. Fuji, plates 87 and 83.

In the image above left, the mountain is barely suggested through sheets of rain, as a procession of travellers recede from view. The image is anticipated earlier in the series when we meet a man selling umbrellas. His display creates a wonderful pattern of overlapping round shapes. As the viewer seeks out Fuji, the collapsed umbrellas in the foreground mimic the mountain’s cone shape and camouflage its presence.

Hokusai. Fall and Winter from One Hundred Views, plates 72 and 43.

The spider has caught a stray leaf in his web–but it looks as though he’s also caught the mountain. By placing tiny and large together, Hokusai suggests unity to all of nature. Japanese scholar Henry Smith calls this image “visual haiku,” quoting lines from the poet Basho:

Hey spider! How do you sing?

In what key?

Wind of autumn.

I’ve paired this fall scene with a winter scene of a heron perched on the snowy branch of a pine tree. Neither image has a human presence. In the winter picture, Hokusai modified an exercise from Chinese painting: to paint three things all coloured white: usually bird, flower and snow. Hokusai has substituted Fuji for the flower.

Pinhole effect: Plates 99 and 100 from One Hundred Views of Mount Fuji.

In the image right above, Mt. Fuji projects upside down on a screen inside a house (through a tiny hole in the closed window shutters). This is the camera obscura effect. According to Henry Smith, the Japanese were aware of this effect, but didn’t make use of it as a drawing aid as Western artists did before the invention of photography. On the facing page, Hokusai’s shoreline, strewn with seaweed and waves, shows Fuji through a keyhole-shaped opening in a protruding rock.

Hokusai. Well and Banners, Plates 32 and 38, 100 Views of Mt. Fuji

To add variety to his views, Hokusai included a wide array of human activities. Above left, a man cleans out his well. Right, banners that have been freshly dyed, hang to dry in the open air. One fabric is lifted by a stick to its place on the rack. While no person is shown, human activity is evident. The strips of cloth make the picture seem especially tall like the mountain beyond.

Hokusai. Priests cross a pine tree bridge. Plate 63 from 100 Views of Mt. Fuji

A spreading pine–a dense meandering tree–was said to cover a large area on Mt. Nantai. So large was the tree that priests walked along its branches as part of their spiritual practice. Hokusai has turned this legendary pine tree into a fantastic bridge. A shrine is perched along the way, so high it breaks out of the top border of the picture. In an earlier series of travel pictures, Hokusai had featured famous bridges in Japan, but none as whimsical as this. If Fuji appears small at the bottom, it is because Mt. Nantai was 100 miles distant, the furthest vantage point of all the views.

Hokusai. Details of Plate 27, “Fuji with a Hat” from 100 Views of Mt. Fuji

The above image, called “Fuji with a Hat,” reflects the way weather systems gather at the summit of the mountain. In Hokusai’s mind, it’s as though the mountain supports a burden, just as people and domestic animals carry loads on their backs while fording a river. In the distance, oxen carry lumber, a woman with a hoe carries a baby, the woman behind balances a spinning wheel and bundle. In the foreground, a performer supports his dragon costume.

The 100 Views stretch our notions of what is a landscape. Some of the images illustrate stories and legends. Others make humorous analogies or display a kind of visual haiku. Throughout the series, the terrain changes, the weather changes, occupations change, and our views and perceptions change. It would be foolhardy to resist this change. The way the artist hides his mountain from one image to another feels like a game. Hokusai suggests we are all participants in this game and it’s ours to enjoy.

Viewing Hokusai

Katsushika Hokusai, Japan’s greatest artist, was born in 1760. This was the year Suzuki Harunobu introduced the “brocade print,” multi-coloured woodblock printing, setting off a boom of high-quality mass produced ukiyo-e. Hokusai apprenticed at a lucky intersection of new craft, receptive audience, and high standards among competing artists. The capital Edo, with its million inhabitants, was the world’s largest city. Townfolk and visitors sought out images of famous actors, sumo wrestlers and courtesans. Hokusai introduced two new subjects: books of manga–quick sketches of all manner of subjects, often humorous, caught unawares in daily tasks– and landscapes.

Katsushika Hokusai. “Picture Book Hokusai Manga, Volume 12″

Hokusai’s manga may have served as drawing manuals for student artists, but they are as entertaining as instructive. Take the example above. Ghosts interact with a musician and salesman. The salesman hopes to sell a pair of glasses with three lenses to the spectre with three eyes. The long-necked beings waft through the air like smoke from their pipes.

Katsushika Hokusai. Various ways of drawing rocks and mountains. Hokusai’s Manga. These exercises generated ideas which the artist later worked into his 36 Views.

Hokusai worked in the Edo period, which lasted from 1603 to 1868. This was a time of stability and prosperity for Japan. The ruling shogun introduced a unique bit of nation building–foreigners were not admitted into Japan and Japanese were not allowed to travel abroad. With their new wealth and free time, people looked to travel within Japan, taking advantage of improved roads and increased safety. Travel books were popular, none more so than Hokusai’s Thirty-six Views of Mount Fuji, 1832, begun when the artist was 71 years old.

How is a kite like a mountain?

Katsushika Hokusai. Flying Kites in Edo, from Thirty-six Views of Mt. Fuji, 1832

The string of the kite echoes the shape of the mountain’s slope, as do the cluster of city rooftops. But how ephemeral a bending string in the wind is compared to a centuries old mountain! In the foreground, a worker repairing the roof of a fashionable clothing store tosses a bundle of tiles to his companion.

Here is another string that mimics the mountain emerging from the mist. Hokusai is famous for his ingenuity in evoking the motion of waves. He is no less experimental in his concern for sky, cloud and mist effects and how they change with altitude and time of day.

Hokusai. Fisherman with his son in Kai Province, from 36 Views, 1830–33.

How does this mountain differ from its reflection in the lake?

Katsushika Hokusai. Fuji reflects in Lake Kawaguchi, seen from the Misaka pass in the Kai province, from Thirty-six Views of Mt. Fuji, 1832

The mountain is imperfect with its competing peaks and jagged crumbling surface. It’s a dull brown in the summer light. The reflection has a single resplendent peak, the winter’s snow hides all rough edges.

Katsushika Hokusai. Woman Looking at Herself in a Mirror, detail c. 1805

Hokusai’s father was a mirror craftsman, a trade to which Hokusai was exposed at an early age, before chosing art and print-making. Reflections and optical effects often find their way into his images.

What time of day is this?

Katsushika Hokusai. Red Fuji, from Thirty-six Views of Mount Fuji, 1831

The mountain glows with first light of morning, as the peak ascends through an opening in the clouds. The design is daring and kinetic: the asymmetry of the slope and mass of its red-hot body balanced by the scuttling motion of the blue-tinged clouds.

Imitation is the sincerest form of robbery. This modern take by Seattle- based artist Yumiko Kayukawa uses creatures from the natural world to suggest an unnatural world of hyper-reality. The appealing design returns ukiyo-e to its origins in pop culture.

Yumiko Kayukawa. Red Fuji, c. 2010

French Impressionists loved Hokusai. They copied his subjects and flat colours. They may also have been influenced by his working methods, that is, painting a favourite landmark or object over and over in a series of clever variations. Monet painted cathedrals, haystacks and his garden pond in just this obsessive way. The post-impressionist Paul Cezanne, like Hokusai, choose a mountain as his central subject. In Cezanne’s case, it was Mont Sainte-Victoire, which he depicted a total of 87 times (44 oil paintings, 43 water colours). In a letter to his friend Solari (from Talloires, 23 July 1896), Cezanne wrote: “For a long time I have remained without power, without knowing how to paint the Sainte-Victoire, because I imagined a static shadow, like others who do not look, while, look, the shadow moves, it flees from its centre. Instead of being compressed, it evaporates, becomes fluid, and participates in the air’s breathing.”

Paul Cezanne. Mountains in Provence, 1886

Is Advertising Art?

Michael Kors Spring 2017 ad featuring Romee Strijd and Taylor Hill

Ads use sophisticated design and clever campaigns to sway human behaviour. But does cleverness and influence make them art? Legendary copywriter Bill Bernbach famously said: “Advertising is persuasion, and persuasion is not a science, but an art. Advertising is the art of persuasion.”

Consider the Michael Kors ad above. Two young women carry Michael Kors purses as they disembark from their private jet while their security man holds off the press. It’s an image of travel and adventure, friendship and freedom. Half fairy tale and half news shot, a document of our times. But wait, it isn’t news, it’s a fabrication that uses models to impersonate celebrities. However, as models, they’ve become rich and famous celebrities in their own right. Fiction imitates life imitates fiction. It’s all very meta … and isn’t that’s the point?

Matt Miller, president of the body that oversees the production of ads in the USA, defines art as “a reflection and expression of what is happening in society.” Society is too complex to understand at any given moment, but perhaps we can understand an ad.

The image below is from artist, Coco Capitán. Born in Seville, Spain, the London Royal College of Art graduate works in a variety of media, moving effortlessly between Fine Art and commercial assignments. Fashion giants Vogue and Gucci are regular clients. The 25-year-old artist likens the fashion house Gucci to the Medici family, famous patrons of Leonardo and Michelangelo in the Italian Renaissance. Her framed prayer is a tongue-in-cheek mission statement for the post-millennials (gen z).

Coco Capitán. Framed prayer, 2017

Commercialism is part of Western culture. Ads reflect this. This is what art does, only ads do it in a language that the average person can understand. This argument is countered by Mary Warlick, art historian and executive director of The One Club, a New York trade organization. “Art is visual imagery that is meant to elevate thinking in an aesthetic context. [In contrast] what advertising does is give a visual record of our cultural ambiance and history, our tastes, our trends, our wants, our needs, our buying. It is never meant to elevate us to that higher plane.” Ads may reflect popular currents, but that isn’t the purpose of art, Warlick argues. Art helps us become more self-aware. Art urges us to think more critically and to empathize more with other people. Advertising corrupts thinking and makes us selfish and short-sighted. It makes material things more important than relationships and always suggests there is a shortcut to happiness through the purchase of a product.

Calvin Klein ad featuring artwork by Andy Warhol, 2017. The campaign was called “American classics,” photo by Willy van der Perre

There is common ground in these two arguments. Artists like Andy Warhol, whose artwork appears in the ad above, are not so pure; advertisers are not so impure. To the question, “is advertising art,” author Jonathan Glancey answers: “is art advertising? The simple answer to these questions is that art feeds advertising and vice versa.” (The Independent, July 1995) Artists work on ads, ads feature artwork. Beyond this, there is an enormous gray area where ads and content overlap, such as a beautifully crafted music video that advertises a song. Film trailers are obviously ads, but they need to be clever, fun, exciting, provocative—they need to be artistic—or no one would watch them and share them.

Moncler ad, fall winter 2017, featuring the Chinese conceptual artist Liu Bolin, photo by Annie Leibovitz

The above ad for Moncler’s sporty outdoor wear features Chinese artist Liu Bolan. Bolan is famous for painting his body to match the scene in which he poses, producing an “invisible man” effect. He acts as ghost and silent witness to threatened landscapes and over-looked places–a strange frontman for a fashionable clothing line. What is Bolan’s appeal? He is international, mysterious, a performance artist whose “performance” is a mimicry of his surroundings. Wherever he goes, he fits in. He is a living and breathing work of art. He takes art out of the museum and onto the streets. Moncler jackets are refined like a work of art, but rugged to suit any environment and, when you wear them, you’ll never be out of place.

Western culture is moving in the direction where everyone is an artist, as Joseph Beuys predicted in the 1960s. Technology is key to these new citizen-artists. The trend began one hundred years ago when people purchased low-cost Brownie cameras to record their own lives. Cell phones and social media have taken this home recording to another level of speed and accessibility. Global news increasingly make use of roving amateurs who capture the latest earthquake, protest, rock concert, tsunami or teenage stunt. The smart phone is the on-spot eye-witness to history. On a personal level, we continually revise, update and share family pictures. Ordinary people selectively post selfies and snapshots to promote their most popular and adventurous selves. These are advertisements for ourselves.

Famous 1940s Life magazine photo by Alfred Eisenstaedt and altered version, 2013.

The above ad campaign for the South African newspaper, Cape Times, alters famous historic images as if they were selfies rather than documentary photos. Here the reimagined image–a sailor kissing a nurse during the victory celebration that marked the end of WW II, published on the cover of Life magazine in August 1945. The selfie alteration is a funny spin on history. The sailor now kisses the girl for the sake of the camera. Of course selfies did not exist in the 1940s so it creates a magical sense of time travel complete with present-day technology.

This state of citizen-artists continually talking and sharing with one another through media makes us all very art-smart, media-savvy. Ads reflect this desire to be as in-the-know, as mobile, as self-crafting of public image as possible. Everyone is an artist and all images are art because there is no alternative. There is no media innocence in the age of total connectivity.

All About Baths

Bathers: Degas and Boucher (study by Giovanni Civardi)

This week’s subject is bathtubs and baths and how artists treat and transform them. In the top right sketch, a study by Giovanni Civardi after François Boucher, we see two bathing goddesses looking ever so elegant even without clothes. Every limb tilts to form a triangle; the overlapping shapes create a fascinating rhythm. Top left, Degas captures a working-class woman bending awkwardly in a shallow basin. It’s an everyday ritual, the raw minutiae of life poured through the finest aesthetic filter.

In the novel, Ulysses by James Joyce, a middle-aged ad salesman daydreams about taking a bath in the middle of the day. These are his thoughts: “Enjoy a bath now: clean trough of water, cool enamel, the gentle tepid stream. This is my body.” The man sees the world in physical terms; he’s comfortable with his body, which he imagines in water: “He foresaw his pale body reclined in it at full, naked, in a womb of warmth, oiled by scented melting soap, softly laved. He saw his trunk and limbs riprippled over and sustained, buoyed lightly upward, lemonyellow: his navel, bud of flesh: and saw the dark tangled curls of his bush floating, floating hair of the stream around the limp father of thousands, a languid floating flower.” The character’s name is Leopold Bloom and, in this passage, he compares his penis to a floating flower.

Two artists picture Leopold Bloom in the bath. Right, looking down by Richard Hamilton. Left, cartoon of a tub in a lily pond by Robert E. Lee

The illustrations above show two artist’s rendition of this text. On the left, British Pop artist Richard Hamilton, most famous for designing the cover of The White Album by the Beatles, plays it surprisingly straight. It strikes me how Bloom, everyman hero of Ulysses, with his get-rich-quick schemes, curious mind, attraction to advertising and things of the moment, makes a fitting subject for Pop Art. Here is Hamilton’s definition in 1957 (five years before Andy Warhol’s soup cans): “Pop Art is popular, transient, expendable, low-cost, mass-produced, young, witty, sexy, gimmicky, glamorous and Big Business.” In Robert E. Lee’s delightful cartoon, right, the flowers in and around Bloom’s tub are waterlilies, with one strategically placed between the bathing man’s legs. The flower that hides private parts recalls the well-placed fig leaf in Renaissance paintings.

Two Baptisms: Piero della Francesca, Baptism of Christ, 1448, and  The Bible, miniseries, 2013. Produced by Roma Downey and Mark Burnett. John the Baptist (Daniel Percival) lowers Jesus (Diogo Morgaldo) in the waters of the River Jordan.

During the Renaissance, the bathing theme merged with Christian subject matter. In images depicting the Baptism of Christ, water takes on transformative properties. The baptism represents a new beginning, spiritual life. I like how, in this modern Biblical epic, the witnesses are in the water, in the thick of the action. An interesting aside, The Bible miniseries was produced by Mark Burnett. Burnett is one of the inventors of Reality TV with hit shows The Survivor, 2000, The Apprentice, 2004 (featuring Donald Trump) and Shark Tank, 2009.

Pierre Puvis de Chavannes. The River, 1864

Bathing can have a spiritual or otherworldly aspect. Mythological scenes often represent bathing nymphs or goddesses and their attendants–a pretext for painting beautiful naked bodies. In Puvis de Chavannes’ dream-like image, the scene recalls a golden age in the distant past, when harmony with nature was the norm. Puvis was much admired by the surrealists of the 1920s.

Georges Seurat. Bathers at Asnières, 1884

In contrast, George Seurat painted bathers not as idealized ethereal types but as contemporary working-class people getting away from the inner city of Paris (note the belching smokestacks in the distance) for a moment’s leisure in outlying parks. There are faint hints here of Seurat’s later experiments with light and colour.

Tramps and Cowboys: Charlie Chaplin and Clint Eastwood in the bath.

Baths can have a civilizing effect. In many cowboy movies, there’s a scene where a dusty traveller comes in from the frontier and must acclimatize to town life, which starts with a bath and a shave. Iconic film stars Charlie Chaplin (Pay Day, 1922) and Clint Eastwood (High Plains Drifter, 1973), have their moments in the suds. I sense this tramp and cowboy are irredeemable, free spirits to the core–no scrubbing off their inner wild. Baths are sublime but open to kidding. See Jessi Klein’s humorous polemic on the over-ratedness of baths. (The New Yorker, May 2016)

Photographer Lee Miller in Adolf Hitler’s bathtub, Munich, 1945

The photographer and collaborator with Paris surrealists, Lee Miller, travelled with the American troops who fought their way into Germany toward the end of World War II. Here Miller saucily and sardonically photographs herself  in Hitler’s private bath. She frames herself between a photograph of Hitler and a classical nude statue. Miller’s discarded army boots suggest the wartime setting and give a hint that she has worked hard for this moment–it’s the revolution of ordinary citizens invading the palace.

Death and Dreams: David, Death of Marat, 1793. Left: Frida Kahlo. What the Water Gave Me, 1938

Speaking of revolutions, in 1793, French artist Jacques-Louis David painted a touching tribute to slain revolutionary leader Jean-Paul Marat. Marat was murdered in his bath, where he worked most days because of his debilitating skin disease. This was a real life tragedy. In Alfred Hitchcock’s fictional film, Psycho (1960), a woman on the run is killed in a motel shower. Both painting and film feature violations of private moments when people are unsuspecting and vulnerable. The artist David, who had a skill for surviving violent political upheavals (he was simply too useful a propagandist for tyrants to kill) would go on to paint stirring portraits of the great anti-revolutionary leader Napoleon.

Frida Kahlo imagines her bath water harbouring private and collective memories. For most of her adult life, Kahlo suffered terribly from leg and lower body injuries incurred in a bus accident when she was 18-years-old. Her pain and sense of isolation is represented by the bleeding right foot. The skyscraper emerging from a volcano, besides the obvious sexual connotations, captures the duality of living briefly in New York but coming from Mexico where land and nature captured her imagination. Kahlo makes reference to her dual European and Mexican ancestry, heterosexual and lesbian encounters, and traditional and modern ways. The waters suggests the unconscious material from which artists like Frida draw their inspiration.

Gods and nymphs, salesmen, tramps and cowboys, surrealist photographers, revolutionaries, wounded artists and daydreamers–what do they all have in common? They all take baths, make fun of baths, use baths for seduction, paint baths, glorify baths, daydream of baths or die in them. Warm waters stir human imagination even in small-sized tubs.