Håkon Berge “bare en stillhet som kaster meg ut i universet av ensomhet (WP)” Oslo Sinfonietta & Oslo Domkor
Performed on 16 September 2017
Vivianne Sydnes – conductor
Isa Katharina Gericke – soloist
Kai Remlov – actor
The title of Håkon Berge’s 2006 work translates as just a silence that casts me out into the universe of solitude. Designated as a Requiem by its creator, the piece is a moving paean to the life of 13 years old Palestinian Iman Darweesh al Hams, who was shot multiple times in cold bood by an Israeli army officer in 2004. The controversial damages and libel case went on to be a major sensation in Israel, with the officer eventually acquitted of any wrongdoing. Berge’s moving piece focuses on the human tragedy at the heart of it all – the unjust and senseless death of an innocent child unlucky enough to be caught in the thick of military action on the Gaza Strip. Using tape recordings of her father’s testimony about his daughter, it is an emotional commemoration of one ordinary life – and the lives around her – transformed by the unending Arab-Israeli conflict.
In collaboration with Oslo Sinfonietta and Oslo Domkor.
This concert forms part of the 100 year celebration of the NKF (the Norwegian Society of Composers).
African-American artists are hot right now, with more and more of them exhibiting in big Chelsea galleries, as well as in major museums like MoMA, the Whitney and The Met. Of course, in an ideal universe, this wouldn’t have to be singled out, and African-American artists would simply be artists, undifferentiated from their peers. But in America, everything is entangled in race, even in a liberal art world that remains overwhelmingly white, so something like the ever-rising profile of African-American artists was going to get noticed. Add the fact that current events—ranging from the rise of the Black Live Matter movement (which has attracted the attention of African-American hip-hop artists like A$AP Rocky as well as visual artists) to the election of Donald Trump—are raising the stakes for artists of color, even those whose work doesn’t seem especially political. For much of the past decade or so, the assumption has been that African-American artist have been working in “post-black” cultural environment. Whether that remains the case is unclear, but some clues to what the future holds might be found in work of these six young African-American artists worth watching right now.
Having already made a splash at venues like the Whitney and Art Basel, Chicago artist Nina Chanel Abney’s figurative paintings are big on size, impact and ambition. Each of her canvases is a veritable seven-layer dip of colors, symbols, abstract imagery, narratives, ideas, stylistic borrowings and art-historical references. They offer piquant commentaries on race, sex, pop culture, religion and politics delivered with potent visual nods to Matisse, Romare Bearden and Jacob Lawrence.
Nina Chanel Abney, Who, 2015
Courtesy the artist
For a 2013 show at the Brooklyn Museum, Chicago-native-turned-Brooklyn-artist Caitlin Cherry went medieval on everyone’s asses with a mixed media installation featuring paintings tied to catapults, as if they were about to be hurled over a castle wall. Similarly, another work—a large triptych depicting the U.S. Capitol Building—is paired with a sculpture of a cannon made with PVC pipe. Cherry’s canvases are painted in a figurative Expressionist style and are often populated by cartoonish characters, but she also works in other mediums: One project involves the artist’s version of the Blackwater-style military contracting firm—a “painting security system” complete with slick, promotional video. Cherry’s work is essentially a 21st-century version the history paintings that extolled the high and mighty; in Cherry’s hands they become critical commentaries on the connection between power and art.
Caitlin Cherry, United States Capitol Building, 2016
Photograph: Courtesy Robert Rauschenberg Foundation
Mack, a New York artist who hails from Maryland, “paints” with pieces of found fabric that often take on three dimensional form. Whether they’re hung on the wall, suspended from the ceiling or left freestanding, Mack’s works have an architectural presence and provisional aspect that sometimes suggest rag-tag tents in a homeless encampment. In many respects Mack evokes marginalized people in today society, though with a hint, perhaps, of better things to come. “I empathize with the fragment,” he says. “Its potentiality is so great, so very urgent.”
Eric Mack, In Definitely Felt, 2016
Photograph: Courtesy the artist
Born in Philadelphia, this New York artist paints portraits, interiors and still lives with a loose style limned in a subdued palette that gives her work an introspective air. Packer portrait subjects are often friends, though the artist eschews the usual trope of trying to reveal the sitter’s personality or psychology; instead, they’re pictured with their gaze averted, as if they were disinterested in connecting with the viewer. That sense of distance, combined with the fact that Packer’s results seem more like sketches than completed canvases, creates the impression that each of her subjects is a work-in-progress—as all of us bound to that unfinished bit of business known as the human condition inevitably are. Packer finds this situation sad, but also sees a sublime transitional beauty in it.
Jennifer Packer, Eric (II), 2013
Courtesy the artist
Adam Pendleton works in a diverse range of mediums, including performance, film, painting, ceramics and silkscreen. But what unites his efforts is his fascination with texts, especially those written in conjunction with such historical 20th-century developments as the prewar avant-garde, the Civil Rights Movement, Minimalism and Conceptualism. He describes his efforts as “black Dada,” ascribing subversive motives to works that are refined if brooding. A good example is a recent painting series called Untitled (A Victim of American Democracy) that uses collage-like techniques to create abstractions out of the titular phrase, which is borrowed from Malcolm X’s 1964 speech, “The Ballot or the Bullet.”
Adam Pendleton, installation view of “Midnight in America,” 2016
Courtesy the artist
Tschabalala Self combines collage (using patterned fabrics) and paint to explore the intersection of feminine beauty, sexual fantasy and evolving concepts of blackness. In the process, she creates vivid narrative canvases imbued with a Surreal panache and a folk-art charm.
Tschabalala Self, untitled, 2016
Dan Bradica; courtesy the artist
Activism has become an increasingly potent form of protest against oppression in Southeast Asia. The onset of globalization in the 1990s brought about a new social landscape that saw the rise of the middle class and urbanization, while simultaneously creating a new population of deprived urban poor. This disparity between the well-off and the dispossessed gave impetus to artists like Agus Suwage from Indonesia to challenge the existing conditions. Alongside fellow artists such as FX Harsono and Henri Dono, Suwage’s practice has become what the historian Iola Lenzi refers to as the “vehicle of popular empowerment.”
Suwage’s third solo exhibition, Room of Mine at the Tyler Rollins Gallery, is comprised of watercolor paintings and papier-mâché sculptures, and it continues the artist’s role as an agent of social change. Yet his protest against the status quo is accompanied by his own personal investigation of identity and self. Ever since a democratic government replaced Suharto’s military dictatorship in 1998, the tenuous condition of plurality in Indonesia’s vast territory of multiple ethnicities and the recent rise of Islamic fundamentalism has resulted in work that, for Suwage, is as introspective as it is a commentary on the social conditions of his country. For instance, in “Room of Mine” (2016), a series of portraits explore Suwage’s relationship with animals. Here a number of watercolor paintings of animal heads mounted on human bodies surround a large papier-mâché sculpture of a buck with dentures. Referencing the artist’s reverence for animals and the raw, untainted purity of their actions, the images project his longing for a world in which some sense of social order and peace prevails.
However, Suwage’s use of humor through the inclusion of masks injects an element of levity in his works that undercuts the actions of fanaticism. In “No Evil and Co. II – After Soedjojono” (2016), three self-portraits with monkey masks imitate the three Chinese monkeys that neither see, hear, nor speak evil. In the far background, the rugged landscape painted with different shades of beige tobacco juice recreates the style of the Indonesian modernist Soedjojono, while a bomb appears to explode behind the monkey man covering his eyes. Helplessness, fear, ridicule, and strength are intertwined through this humorous but unnerving painting that both showcases and undermines the severity of terrorism in Indonesia. Similarly, “Icono Fascismo II – After Wakidi” (2016), three masked self-portraits that resemble members of the Ku Klux Klan hold an accordion, a microphone, and a human skull while bombs detonate in the background. Appearing like puppets on a stage, these figures representing fundamentalists can be seen as buffoons as well as prototypes of demagogues who manipulate and control.
While Suwage’s papier-mâché sculpture “Dogma Bertumpuk” (2016) references the dogmatic misrepresentation of Indonesian history, paintings like “Fragmen Tempat Tidur” (2016), which is set in the intimacy of Suwage’s bedroom, alludes to his inner conflicts regarding sexual expression through words like “lust,” “decadent,” and “Roman Picisan” — a movie about star-crossed lovers in Indonesia. Complex issues of sexuality might also have inspired the papier-mâché sculpture “Kama Sutra II” (2016), which is ostensibly based on an image of Bill and Hillary Clinton, fitted here with traditional Hindu-Javanese masks.
Suwage’s conversion to Islam and his interfaith marriage make him an ideal proponent for plurality. His appeal for mutual respect and tolerance is expressed through his installation “Song without Sound” (2016), which is made of numerous recycled glass bottles containing inkjet prints of multicolored human ears that are arranged in the form of the musical score for the Indonesian national anthem. The song’s motto, “unity in diversity,” conveys the artist’s advocacy for a society that runs counter to the current far-right politics that have come to the fore the world over. Unlike FX Harsono’s more strident form of activism, Suwage’s deeply personal self-portraits, combining personal conflicts with larger concerns, never stop questioning and working to upend oppression.
Room of Mine continues at the Tyler Rollins Gallery (529 West 20th Street, 10W, Chelsea) through April 1.
Collage by Lori Menna. All images provided by the creators
As the events at the Standing Rock pipeline protest unfold, artists are banding together under the hashtag #NoDAPLartmovement to share messages of solidarity, support, and resistance.
The Dakota Access Pipeline protest, and in turn the Water Is Life movement (click to keep up with the #standwithStandingRock and #waterislife hashtags), are being fought by a diaspora. Water is everywhere, and so are the people affected by it. Though the Standing Rock encampment is growing, most of us aren’t there—but many people see this as a personal battle, regardless of where you’re located.
The conflict is currently centered around the Standing Rock reservation in North Dakota, where protesters are in direct and increasingly violent confrontations with militarized police, resulting in widespread injuries to protesters.
Digital drawing by Kenzie Townsend
But before #NoDAPL, there was Flint’s water crisis; and pipeline leaks and explosions throughout the United States; and droughts; and oil spills in the ocean; and the acidification of the seas; and the Great Pacific garbage patch; and even before that, massive dams changing the courses of most of the world’s waterways. Marshall McLuhan once wrote: “I think of art, at its most significant, as a DEW line, a Distant Early Warning system that can always be relied on to tell the old culture what is beginning to happen to it.” The emergence of the #NoDAPL art movement is a message. So what are the artists trying to tell us?
Lori Menna created her collage to support the movement’s environmental message, but also to express solidarity with the Lakota people. “I know that American Indians know our Mother Earth more than anyone. I have been sitting in Lakota Temezcal ceremonies for years. Their beliefs, their chants, their connectedness is powerful and meaningful and I respect their culture immensely.”
“Because I’m Native I looked hard at this #NoDAPL,” says digital artist Kenzie Townsend. “I think, people see what they want. I try to stick to the truth of the moment. See what that looks like until the world reveals itself.” He captioned the above drawing: “A one gallon a day oil leak on the Dakota pipeline would contaminate a million gallons of drinkable water.”
I Will Fight No More Forever, acrylic on canvas by Hailey Gaiser
Hailey Gaiser takes a darker and more symbolic view. Her piece features Chief Joseph, a reference to the trails of the Nez Perce. “Their home was stripped from them violently by a power with more greed and more guns,” she says. “It is horrifying to me that this story is re-playing out at Standing Rock, especially when the country is turning in on itself and the pot is boiling over.”
Much of the #NoDAPL art takes on the aesthetics of propaganda: strong visual themes, aggressive imagery, bold designs and slogans. It’s all but unavoidable for work that surrounds a massive cultural protest—it’s art that revolves around themes of power.
Ultimately, though, these powerful works are created by people who feel largely powerless. “I can’t comprehend how this can even be happening,” says artist Aubree S. “How is money more valuable than life? I wish I could be there to stand with them but as a single mom I can’t afford to fly out to North Dakota from California. Instead I support the people of Standing Rock the only way I know how, through art.” In this battle, many of us feel alone or disconnected from the action. Movements like this create strength through collaboration.
“Little warrior” sketch by Aubree S.
Share your own work using the #NoDAPLartmovement tag, and click here to learn more about how you can support Standing Rock right now.
Since Syria has been plagued by conflict and violence, many of the country’s artists have embraced exile and moved to safer shores. Nonetheless, this artistic diaspora remains focused on exploring their native country’s culture and history, examining the destruction caused by war. Whether referencing personal or collective memories, cultural and religious traditions or other psychological and personal experiences, the artists in this list are some of the foremost Syrian practitioners today.
Khaled Takreti (b. 1964, Beirut) studied Architecture and Design at Damascus University and worked at the National Museum in Damascus before moving to New York for two years (1995-1997) and then to Paris in 2006. His work is part of important private and institutional collections, such as those of MATHAF, the Museum of Contemporary Art in Doha, the Syrian National Museum and the Jordan National Gallery of Fine Art. He has exhibited extensively with Ayyam Gallery in Dubai (2012 and 2010), Beirut (2010) and Damascus (2009). His work has also been shown at Mathaf and the Alexandria Biennale, among other institutions.
A range of themes, deeply rooted in his cultural and historical Syrian heritage, provide the source of inspiration for Takreti’s canvases. Concepts he tackles include the recent conflicts that have plagued Syria and their repercussions on the population, the lives of women in Syria, questions of identity, memory and displacement, and memories from his childhood days in Damascus. The artist also combines references to both Western and Middle Eastern cultural views, a reflection of his multicultural upbringing and life. He advocates freedom of expression and creativity, which is paramount in his artistic practice: ‘Freedom is when someone can express their ideas and choices without fear and embarrassment.’
During his time in New York, Takreti was influenced by Pop Art, and works such as ‘La Vie en Rose’ (2008) and ‘La Chasse au Dinosaure’ (2009), shown at Ayyam Gallery Dubai (2010) clearly show such inspiration. An important turn in his practice comes with his most recent and first solo exhibition at Ayyam in London, Complete Freedom. The artist abandons his vibrantly colourful compositions in favour of subtle yet poignantly strong black outlines and silhouettes on raw canvas that use a heightened graphic style.
Ammar Al-Beik (b. 1972, Damascus) is a self-taught artist, filmmaker and photographer. His work has been exhibited and screened internationally, including at Sao Paulo International Film Festival, Edinburgh Documentary Film Festival and Berlin International Film Festival. Al-Beik was the recipient of awards such as Jury Prize Winner at the Busan International Short Film Festival, Korea (2012) and Golden Award at the Rotterdam 7th Arab Film Festival, Holland (2007), among others. In 2006, he was the first Syrian filmmaker to win the award for best documentary at the Venice International Film Festival, with his work I Am the One Who Brings Flowers to her Grave. The film is a poetic and intimate account of the lives and memories of two people who considered art to be a way of life. Al-Beik’s work is renowned for his experimental nature, while at the same time it captures the essence of life in a cinematic, unconventional style often charged with political references. According to the artist, art must not only imitate, but capture life. His 2011 The Sun’s Incubator, presented at the 68th Venice International Film Festival, explored the events of the Arab Spring.
His photographic artworks also feature a cinematic quality and function as visual storytelling, presented in large-format Ultra-chrome prints with contrasting plays of light and shadow, traditional and modern themes. For example, in ‘La Strada’ from The Lost Images 2 series, he presents a grainy aged-looking portrait of a mother with a child, their faces barely recognisable, surrounded by colourful negatives of ancient sculptural relics.
In his 2012 solo show at Ayyam’s Al Quoz gallery in Dubai, entitled Boya Boya Boya, Al Beik’s deep reverence for the everyday resilience of human beings in times of suffering is expleted through an exhibition centred around the life of one single individual: Abou Hani, a Syrian shoe shiner living in Lebanon. The exhibition takes a significant turn for the artist, focusing on a more conceptual practice, through what he calls ‘an urgent need to express existence through objects, ideas, images, sounds and space.’
Tammam Azzam (b. 1980, Damascus, Syria) is from the younger generation of Syrian artists and lives in exile in Dubai. He has had various exhibitions with Ayyam Gallery at its different locations, including London (2013), Al Quoz – Dubai (2012, 2009), DIFC Dubai (2011), Beirut and Damascus (2010).
Azzam has come to prominence for his art that address the destruction and suffering of the Syrian populace in the face of the tragedies and devastations caused by conflict, as well as the apathy of the international community. In an interview, Azzam says about his work: ‘I’m an artist that’s doing artwork with a political background because of the situation, because I’m Syrian so I have to be involved in what’s happening in my country.’ He adds that he is not a soldier, he doesn’t care about the regime, nor is he fighting against the regime. ‘I’m fighting to support people so this is the difference for me.’
With digital technology, he has created the series The Syrian Museum, which juxtaposes Western masterpieces by the likes of Goya, Picasso, Da Vinci, with images of contemporary Syria and its desolate, defaced cityscapes. By combining images of some of the greatest achievements of mankind with humanity’s self-inflicted suffering and capacity for destruction, the artist highlights the absurdity of this dualism and the atrocity of war. Early in 2013, one of his works from the series went viral on the internet. Entitled ‘Freedom Graffiti’, the image features Gustav Klimt’s ‘The Kiss’ overlaid as a mural on a bombed, bullet-torn building in Syria. With this work, the artist tried to send a message hoping for universal love for humanity to prevail and make peace come back to his homeland.
Hrair Sarkissian (b. 1973, Damascus, Syria) is a photographer and has been based in London since 2010. His formative training took place at his father’s photography studio, where he learned to master the art of photography and developed his unique style. Sarkissian has participated in a number of international events, and shown in institutions worldwide, including the Tate Modern in London and the Mori Art Museum in Tokyo. His work is part of the collections of Tate Modern, Sharjah Art Foundation and the Fondazione Cassa di Risparmio di Modena, Italy. In 2013, he was the first Syrian artist to ever win the Abraaj Group Art Prize in Dubai, for his series of work entitled Background.
Sarkissian’s practice is characterised by an element of search, as well as the dichotomy of visible/invisible. The search relates to answers about his personal memories and history, while the engagement with what is visible and what is not comes as a re-evaluation of larger historical, religious and social narratives. The invisibility versus visibility is evident in his often deserted landscapes and locations, devoid of human presence yet filled with human existence. Mankind’s intervention is, although invisible, tangible through the buildings undergoing construction or the ruined cityscapes, remnants of conflict.
A ghostly element is a constant presence that populates these liminal spaces, where time seems to exist in both a specific frame (that of its historical context) and an indefinite, eternal void, such as in ‘Execution Squares’ and ‘Istory’. In an interview with Paddle8, Sarkissian says: ‘These abandoned sites represent spaces deprived of time, where the time is stopped and we quest for its existence, since its visibility does not reach perception.’ The emptiness portrayed by the artist references this loss of time, which can be related to the consequences of the Syrian conflict, the loss of memories and lives and the processes of diaspora.
Nihad Al Turk (b. 1972, Aleppo, Syria) is a seminal Syrian painter, who currently lives and works in Beirut. He is a self-taught artist and began drawing when he was a child, switching to painting in his teens. In the 1990s, he launched his career in Syria and with the turn of the new millennium he started exhibiting extensively with Ayyam Gallery in Beirut and Damascus, the Armory Show andMark Hachem Gallery in New York and the Latakia Biennale in Syria (2003), where he was awarded the Golden Prize for his work, and the Damascus Museum of Modern and Contemporary Art (2009).
Al Turk’s practice is informed by his extensive readings across the fields of literature, philosophy and theory. His works are complex multi-layered compositions that explore the psychology of man. Taking into examination existentialist questions, myths, power struggles, his paintings are rich in symbols woven into intricate narratives. His rich visual imagery ranges from monstrous creatures and mythical demons to still lives and botanical elements that stand for anti-heroes, outcasts and rebels.
Often, his paintings adopt what Ayyam Gallery has called an ‘aesthetic of distortion’, depicting a deformed character, sorrowful and disappointed, or other deformed elements within the composition. Al Turk believes that every man is deformed from the inside and that life is about improving our deformed selves through living by love. The artist also believes that part of this improvement comes from the ability to observe and understand evil: ‘I believe that my task is to observe evil in life. Evil seduces me more. The mythical creature is the result of the contemporary human being. Since human being is viewed as ‘a distorted mass working hard to seek the best’, this is the meaning of finding a clear spark of hope in this creature, which is broken and deformed, but loves life at the end of the day. For example, I love the shape of the hunch, which points to a struggling and a repressed human being.’
Ammar Abd Rabbo (b. 1966, Damascus, Syria) moved with his family to Tripoli, Libya and then to Beirut, Lebanon, at a young age. At the age of 12, he fled Lebanon during the Civil War and settled in France in 1978. A photojournalist by profession, Rabbo worked for media agencies and has published in the Time Magazine, Paris Match, Der Spiegel, Le Monde, and Asharq Al Awsat, where he signed more than 60 magazine covers. With a career spanning over 20 years, he has photographed a wide range of subjects, from the war in Iraq, Lebanon and Libya, various heads of state and political leaders, celebrities like Michael Jackson and renowned actors, to events such as the Cannes Film Festival and Paris Fashion Week.
In 2012, Ayyam Gallery Beirut held his first solo exhibition as an artist, entitled Coming Soon and featuring a new series of work that veered away from his photojournalistic objectivity to focus on a more personal and intimate experience. The series portrayed nude pregnant women through artistically captured silhouettes bathed in shadows. The images are charged with references to the woman as a symbol of femininity and sexuality, and the association with ancient goddesses of fertility. By depicting women at their most vulnerable and yet empowered state, Rabbo aimed to ‘encourage the audience to think differently about pregnancy.’
Follow the Leader, his second solo exhibition at Ayyam in Dubai, is a series of 15 portraits of world leaders in their most spontaneous and personal moments. Including shots of Queen Elizabeth II and Prince Charles, Syrian President Bashar El Assad and his wife or Lybian leader Muammar Gaddafi, among others, the portraits come as a reminder that political icons are simply human beings like all of us.
Safwan Dahoul (b. 1961, Hama, Syria) is one of the many Syrian artists who left their country and relocated to Dubai. Dahoul attended the Suheil Al Ahdab Center of Plastic Arts and the Faculty of Fine Arts in Damascus and in 1987 he went to study Mons,Belgium, on a scholarship from the Ministry of Higher Education, where he completed his PhD at the Higher Institute of Plastic Arts in in 1997. Dahoul has exhibited extensively, including at Ayyam Gallery’s various locations, Edge of Arabia, London, the Emirates Palace in Abu Dhabi, and the Institut du Monde Arabe, Paris.
Dahoul’s canvases are informed by his personal emotions and life, and particularly by his experience of displacement and diaspora and the conflict in Syria. His evocative paintings all share the title ‘Dream’, as a reference to the dreamlike mental state that characterises his present situation. Partly a tribute to his late wife, who becomes the storyteller in his latest series of work shown in London in 2013, Repetitive Dreams, his compositions feature muted and subtle gradations of black, white and grey. The colour palette symbolises the bleak outlook on Syria’s situation, as well as the plight and pain of the diasporic experience. The compositions examine some of the most intimate moments of the human experience, such as slumber, companionship, solitude and death. The artist weaves a variety of art historical and culturally significant references, from Egyptian perspective to Roman gestures and Arabic calligraphy represented in the geometric forms and the curvatures of the lines.
Diana El Jeiroudi (b. 1977, Damascus, Syria) is an independent filmmaker, documentarist, artist and producer, raised in Syria andIraq. She received a BA in English Literature from Damascus University and worked in marketing and communication until 2002. She co-founded the only independent film production company in Syria today, ProAction Film, for the production of documentaries. She is also co-founder of the DOX BOX International Documentary Film Festival in Syria, which operates in collaboration with the International Documentary Film Festival in Amsterdam and the European Documentary Network.
El Jeiroudi came to international prominence with her short film work The Pot (2005), which explores the issues surrounding pregnancy and re-examines pregnancy as a social phenomenon. With a series of conversations and interviews, the short film features young Syrian women sharing their experiences of how pregnancy affected their own and society’s perception of them as individuals. The artist tries to illustrate how the female identity in the Arab region revolves around bringing children to life.
In her first feature documentary Dolls – A woman from Damascus (2007-2008), El Jeiroudi explores the phenomenon of the Fulla Doll, which represents every Arab girl’s dream and is the veiled version of the American Barbie doll. The latter lost its popularity as soon as Fulla entered the market, as its marketing manager says in the documentary: ‘She is Arabic, loving, caring and part of the community that she has been addressed to.’ The motherly figure of Manal is presented in parallel with Fulla. Manal is a young Syrian mother and wife who lives in a traditional social environment with conservative rules for women. El Jeiroudi juxtaposes Manal and the doll as two entities with a lot of common elements: they are wrapped in a scarf, trapped in a plastic box and have to follow others’ expectations. El Jeiroudi attempts to reveal a trend that utilises the commercial appropriation of a female model in order to limit freedom and control the mind of a young generation into accepting a set of officially approved social and religious rules.
Houmam Al Sayed (b. 1981, Mesyaf, Syria) currently lives and works in Beirut. Al Sayed participated in his first painting exhibition in 1998 at Teshrin University in Latakia and has exhibited extensively ever since throughout the Arab world. His works have successfully sold at auction at Sotheby’s Doha and Christie’s Dubai.
Al Sayed works across various media, including painting, drawing and sculpture. He is particularly renowned for his unique painting style and his playful, almost childish portraiture of everyday people inspired by his sculptural background. As critic Edward Shalda says on the artist’s website, ‘Houmam paints unknown people belonging to a known reality.’ Al Sayed’s portraits are an exploration and representation of their personal and psychological state. The unreal characters come to create a parallel reality that carries the ‘weight’ of the present. The figures and faces are charged with symbolic meaning, deeply tied to the current situation in Syria.
The portraits, squashed and compressed as if under a heavy burden, reference a loss of hope, while their upward lifting facial features point to the confidence in the possibility for a new beginning. Often, his subjects only show one eye looking straight ahead, while the other is covered by a hat or hair. This element is a subtle criticism on the way people confront the current situation in Syria: they choose one side and one opinion and stick to it, but without taking the time to consider, reflect and create a dialogue for change. In his first solo show From Damascus to Beirut, Al Sayed references his memories of childhood in his hometown and his family life in Syria.
Mixing references to both of her western and eastern social and cultural backgrounds, Brooklyn-based Diana Al-Hadid (b. 1981, Aleppo, Syria) explores her fascination with Renaissance painters and the formative aspects of their practice. In an interview with Barbara Pollack for ArtNews, she said: ‘I am not so interested in decoding the mythology, but I am interested in decoding the structure of the painting. Maybe I am a little jealous of what painting can do with space.’
Using polymer, waxes, fibreglass, steel, plaster and other industrial materials, Al-Hadidcreates sculptures and installations that appear in ruins or in the process of melting. A great number of her works centre around the image, shape and concept of ‘tower’ and its various associations: power, wealth, technological and urban development, ideas of progress and globalism. The tower, at the same time, symbolises the problems of cultural differences. The mixed social and cultural background of Al-Hadid is apparent in ‘Self-Melt’ (2008), inspired by the 1563 painting ‘The Tower of Babel’ by Pieter Bruegel the Elder. Two melting towers, one upside down, join at the top as if trying to bridge their differences and point to a mythological point of origin, where diversity and its consequences have already been decided.
Al-Hadid says: ‘I am a builder more than I am an ‘architect’,’ and this aspect is evident in what she calls her ‘impossible architecture’, as exemplified in ‘All the Stops’ (2007), a tower in ruins that features an eclectic mix of architecture from various eras, from Medieval to futuristic.
In pictures: How a rebel fighter became ‘Syria’s Banksy’
By Faisal IrshaidBBC Arabic
13 October 2016
Image copyrightAbu Malik al-Shami
Rebel fighter by day, artist by night – a young Syrian’s street art offers a sharp commentary on the country’s civil war.
As a suburb of Damascus faced near-constant bombardment and a chronic lack of food, water and power, an incongruous mural appeared on the wall of a bombed-out building.
It showed a young girl standing on a pile of skulls writing a single word on a wall: Hope.
The painting brought the artist Abu Malik al-Shami to international attention and earned him comparisons with Banksy. Like Banksy, he is a politically aware street artist whose paintings have often appeared suddenly and overnight, but his messages and images are adapted to Syria’s cataclysmic civil war.
For two years, from summer 2014 to summer 2016, Shami’s murals popped up in dozens of locations throughout Darayya, 10km from the centre of Damascus.
Before the war started in 2011 the artist, now 22 years old, was attending high school in Damascus. He joined anti-government protests in the capital and began using his self-taught artistic skills to spread revolutionary messages.
But in early 2013, still a teenager, he travelled to Darayya to join the Free Syrian Army, taking his sketchbooks and pencils with him.
On his first day in Darayya, he says, he was taught to shoot a gun. On his second day, he was sent to the front line. It was only much later, in 2014, that he met an artist named Majd, nicknamed the “Eye of Darayya” who encouraged him to take up street art.
His first mural, on the ruins of a large house, depicted a girl pointing to a heart – teaching a soldier about love, before he goes out to fight.
Getting artistic supplies was initially a problem.
“When I arrived in Darayya, I was completely shocked,” he says. “There was huge destruction everywhere, and at that time, the regime was shelling randomly and attacking people. The situation was miserable, we couldn’t bear it. Everything was collapsing.”
This was also true of the one of Darayya’s art shops, which by 2014 was in ruins. With the permission of the shop owner, Majd, Shami and others dug through the rubble to find paint and brushes.
There was also the risk of being shot by a sniper or being hit by a bomb, and Shami says it was particularly risky to work on rooftops.
“The best times were sunset, or sunrise, or when there was quiet throughout the city,” he says. “Sometimes we had to do it at night, so whenever there was a full moon, I used that time to paint murals. Sometimes I also used the light of my mobile phone.
“The process was very tiring,” he says. “Every day, I used to fight on the front line, and only in my free time would I paint and draw.”
As time went on Shami and his friends began to run out of paint. At a certain point he had only red, black, pistachio green, gloss yellow and brown to work with.
He was also out of action for part of 2015 with a battlefield injury.
In his two years in Darayya he still painted more than 30 murals.