Saturday, 28 June 2008

Magdalene Odundo | Kenya/UK


Magdalene Odundo

Source: Victorian Fortune City

http://victorian.fortunecity.com/palette/722/page2.html





Magdelene Odundo

Magdalene Odundo was born in Nairobi, Kenya in 1950. As a child she lived in Kenya and India. From 1968 to 71 she attended the Nairobi Polytechnic in Kenya, while there she studied Graphic Art. In 1971 she left Kenya to attend Cambridge College of Art in Cambridge, England to continue her study in Graphic Design. Odundo grew restless with this medium and experimented with various mediums.

In 1973 she moved to Farnham, England to attend West Surrey College of Art and Design. At West Surrey she settled on ceramics as her medium. In that first year at West Surrey she had the opportunity to visit the Cornwall Workshop of renowned potter Bernard Leach. Leach was the father of the modern British studio ceramics movement in the 1920's. Marla Berns describes this movement, "as a tradition based on principles of simplicity and purity of form derived from Asian ceramic models."

Because Odundo grew up primarily in Nairobi she was not exposed to the traditional pottery of the rural areas of her country, it was not until she went to England that she became interested in this traditional African art forms.

In 1974 Odundo spent 3 months at the Abuja Pottery Training Centre in Abuja, Nigeria. She studied various techniques of pottery-making including hand-building from Gwari women potters like Ladi Kwali. Odundo went back to England to finish her classes at West Surrey, but returned to Africa in 1975 to do research for her thesis which was a comparative study of women's pottery techniques and of the ceremonial use of vessels. For this study she traveled to native Kenya to study her own people,the Abanyala, a subgroup of the Abaluyia living in Kenya and Uganda.

In 1976 she graduated with a Bachelor of Arts degree form West Surrey. After graduation she traveled to California and New Mexico where she learned about Pueblo pottery, specifically San Ildefonso blackware and Maria Martinez the most famous San Ildefonso potter.

Odundo spent three years teaching at the Commonwealth Institute in London and then entered the Royal College of Art in London, England to continue her study in ceramics. She graduated with a Masters degree in 1982. In the 1980's Odundo exhibited often in Britain in such solo shows at ICA Galleries in London in 1983, the Victoria & Albert Museum in London in '86 and in group exhibitions such as two shows with Craftsmen Potter's Association of London.

Odundo had her first solo exhibition in the United States in 1991 at the Anthony Ralph Gallery in New York. The show of 12 new vessels sold-out. Seven were purchased by museums with 2 going to the Smithsonian (Ceramics Monthly 30). The prices ranged from $5600 to $7200 at that show. Since that time she has exhibited in the U.S. in shows such as Africa Explores: 20th Century African Art, organized by the Museum of African Art in New York, Contained/Uncontained: 4 Clay Artists at the African American Museum in Dallas and the solo exhibition Ceramic Gestures: New Vessels by Magdalene Odundo organized by the University Art Museum, University of California at Santa Barbara. She also has had the opportunity to exhibit in solo and group shows in Germany, Austria, Belgium, Denmark, Holland, France, India, Malaysia, Canada and Kenya.

Almost everything I have read about Magdelene Odundo has championed her work, but 1989's comments by Paul Rice, in British Studio Ceramics in the 20th Century, do give a bit of a cynical viewpoint.

He writes:


Magdelene Odundo has had no problem getting her work noticed. Long before Odundo graduated from RCA in 1982 she was being heralded by some as being the greatest potter to emerge since Elizabeth Fritsch. She has had the dubious distinction of being the most hyped ceramic artist in Britain. Prices for her work, which were very high when she was a student, have now reached a point where she is the most expensive potter of her generation in Britain. Naturally, this high-profile promotion in a craft world not used to such things has caused a great deal of discussion and not all of it favorable. If credit or blame is to be attached, then it probably more properly belongs to promoters than to Odundo. The controversy has tended to overshadow the fact that Odundo is an extremely fine potter. At her best, she has a tremendous command of form ... although Odundo has not yet lived up to her promotion, she certainly has the potential to do so. She has only been making pots (in very small quantities) for a comparatively short time. One hopes that her very early success will give her greater freedom to develop rather than putting her in a straight-jacket.

Odundo's vessels are coil-built, not thrown, on the wheel. They start with a blend of 75% red clay from Stoke-on-Trent England and 25% sandy yellow clay from southern England. The body of the piece starts with a cone of clay pulled upward while hollowing out the middle using a gourd or coconut shell scraper. The process is continued by adding coils of clay and scraping and smoothing the neck and head into shape. The leather hard vessels are burnished, slip is applied and burnished again to a luster. Burnishing is the act of rubbing the leather hard pot with items such as pebbles until the vessel is smooth and shiny. Adding slip--a thin mixture of clay and water--and burnishing again gives the pot a seamless, smooth high-gloss finish without using glaze.

IngridMwangiRobertHutter | Kenya/Germany

Body as Art | IngridMwangiRobertHutter

Source: International Museum of Women

http://www.imow.org/wpp/stories/viewStory?storyId=1107










"Static Drift," two-piece digital photography.
Image | IngridMwangiRobertHutter

*N.B. See source to watch video work.

Ingrid Mwangi Speaks from the Body

Many contemporary women artists use their body to make a political statement. Artist Ingrid Mwangi is one of them, creating work that is innovative, visually striking and often shocking. She spent the first 15 years of her life in Kenya and has been living in Germany ever since. Through photography, performance, sound, installation and video, she's created a "body of work" that questions both social and political conventions. Mwangi writes: My body is the only thing that I own... I react, interpret and question the clichés and stereotypes with which I am faced... I use art to awaken consciences.


Body Photographs

Mwangi's 2001 photo series, "Static Drift" is, literally, body art. Her stomach is her medium. In each photo, Mwangi covered her skin with a stencil, and sat in the sun to let the exposed parts tan.

In the first photo, a pale map of Africa appears onto her tan stomach, with the English words "Bright Dark Continent." In the second photo, it is the map that is dark, and the surrounding skin, pale. Within the outline of Germany we read the English words: "Burn Out Country."

Through this series, Mwangi communicates the complexities of being a bi-racial woman in exile. When living in Africa, she says, she is seen as white; but in Germany, she is black.

In her book Your Own Soul, Mwangi's work is summarized this way:

Ingrid Mwangi experiments with her own body, likening it to an open book upon which her own national and racial lineage is both written and read. ... National titles and geographic borders are displaced from their habitual contexts, causing one to contemplate what nationalism, skin color, and ethnic identity mean when physically inscribed on a body-particularly a female body. Within the dichotomy of Mwangi's personal biography the historical relationship between Germany and Africa, colonizer and colonized, oppressor and the oppressed, is also powerfully evoked.

Body Performance and Video

Many of Mwangi's video and performance pieces include hair: cutting hair, using hair as a mask, dreadlocked hair. In performance, Mwangi's voice is powerful and unsettling. She chirps, shouts and screeches in primal tones.

About Mwangi's performance work, critic Laurie Ann Farrell writes:

Working with video as an open medium of image and sound, Mwangi began to work with and alter images of her body as a means of collapsing oversimplified narratives of race, gender and sexuality....Mwangi's videos blend beautiful images with the edge of brutality embedded in racial stereotypes.
Mwangi, herself, writes:

Working in this way with new media, my main focus is to develop a body of artwork that revolves around conditions of human existence and the difficult questions of how to deal with the violence, injustice and suffering in our world. My work does not directly influence people's lives, help their economic situation or give them specific skills with which to improve their lives. Still, I feel that I am contributing to the development of society in the area of awareness.

Merging Body Identities

Recently, Mwangi has carried her explorations of identity to the next step. She has merged her artistic identity with that of her husband, Robert Hutter. They now share the same name. She says:

I'm IngridMwangiRobertHutter. And I try to develop a consciousness in which I have those two bodies. So when I make art, I put that masculine white body in relationship to this feminine "black" body. This is very exciting, because we are dealing with the materiality of the body. It expands the breadth of the whole theme: the concept for me comes from living. It's how you live it, how you work with it, how it manifests itself, rather than just projecting the idea that we want to be one person.

To learn more about Ingrid Mwangi visit www.ingridmwangiroberthutter.com

Wangechi Mutu | Kenya, USA



Source: Michael Stevenson Gallery

http://www.michaelstevenson.com/contemporary/exhibitions/distant_relatives/index.htm

Wangechi Mutu
Born 1972, Nairobi, Kenya
Lives and works in New York, USA

Born in Kenya, Wangechi Mutu attended boarding school in Wales for two years before moving to the United States. She holds a BFA from the Cooper Union in New York, and an MFA from Yale. In 2003 she was an artist in residence at the Studio Museum in Harlem, New York.

Mutu’s work is included in the currently touring Africa Remix. In 2005 she held solo exhibitions at the San Francisco Museum of Modern Art, the Miami Art Museum and at Susanne Vielmetter Los Angeles Projects. Group exhibitions include drawing shows at MoMA, New York, and Tate Modern, London; Greater New York 2005 at PS1, New York; Figuratively (2004) and Africaine (2002) at the Studio Museum; Looking Both Ways at the Museum for African Art, New York (2003); Black President: The Art and Legacy of Fela Anikulapo Kuti at the New Museum, New York (2003), and Kellie Jones’ Life’s Little Necessities at the 1997 Johannesburg Biennale.

Using a combination of ink drawings, collage and site-specific wall pieces, Mutu gleans images from ethnographic photo essays, magazines and wildlife journals, adopting the distended and mutated figure as a central part of her work. Creating flamboyant hybrids that reflect the pervasive obsession with physical appearance, she emphasises the violence that comes from the pursuit of affluence and power in Western society, particularly as it impacts on the female body. Mutu’s sumptuous monstrosities parody Western ideals of representation, and the manner in which they grate against the daily realities experienced by the majority of the world’s population.

Mutu refers indirectly to notions of relative distance to Africa in an interview in which Lauri Firstenberg asks for her thoughts on the conceptual framework of Afro-futurism:

"I have to admit that being transplanted changes your notions of self and survival. I’m sure the more extreme your migration story is, the more complicated do issues of personal and cultural survival become for you. Displacement anxiety and a fractured identity are implied in my drawings; there are mutilations and awkward attachments in the collage work. I think one of my most poignant moments in my teens was realizing that my father’s generation was this group of men who’d been raised to understand the true traditional value of a large herd of cattle and goats, yet they were expected to mutate and become middle-class, Mercedes-owing intellectually rigorous, three-piece-suit-wearing urbanites".(1)

Cutting, the work shown in this exhibition, marks a return to the medium of video for Mutu. The work was filmed in the US-Mexico border town of Presidio, at sunset in the desert, during a residency at Art Pace in San Antonio, Texas, in 2004. Isolde Brielmaier writes in Parkett:

Given her affinity for collage, the work seems unexpected. But it also made sense. In Cutting, Mutu uses her own body as a central site for investigating history and culture. Her figure is seen against a vast rural landscape repetitiously hacking away at a large pile of wood and debris with a machete. Exhausted after breaking down the pile into a mass of rubble, she leaves her machete stuck upright in the wooden bits, its handle forming a strong, foreboding vertical against the horizon, and turns to walk up a hill.

When asked why she had now decided to work with video, Mutu explained, “the world – and perhaps by extension people – is in a period of self-destruction. It exists in a constant state of pain that is in many ways self-inflicted. This work conveys immediacy and highlights this anxiety. I also wanted to draw on a sore connection between the idea of a rural space and the fear of elimination and infestation as well as the idea that tools used for providing and creating can so easily be transformed into weapons for murder.” Mutu created videos back in the late 1990s, so in some sense she wanted to move back to where she started. “Nothing is clear cut. Issues shift. Video allows me the capability of creating yet another world and putting myself in the middle of it because I am part of it ... the problems and the solutions. Video, for me, is a means by which to dramatize urgent issues, to invent and re-invent.” Mutu sees the medium as being very much linked to her love of assemblage, to the acts of cutting, splicing, and combining elements. It expands her repertoire. She then has more to work with as she creatively and continually re-works her bodies, builds her environments and re-imagines her art and the world.(2)

(1)‘Firstenberg, Lauri, ‘Perverse Anthropology: The photomontage of Wangechi Mutu’ in Looking Both Ways: Art of the contemporary African diaspora (New York and Gent: Museum for African Art and Snoeck, 2004), 136-143.
(2)Brielmaier, Isolde, ‘Wangechi Mutu: Re-imagining the world’ in Parkett, No 74 (2005), 13.

Owusu-Ankomah | Ghana/Germany


Source: Michael Stevenson Gallery
http://www.michaelstevenson.com/contemporary/exhibitions/distant_relatives/index.htm

Owusu-Ankomah
Born 1956, Sekondi, Ghana
Lives and works in Lilienthal, Germany



Born in Ghana shortly before the country gained its independence, Owusu-Ankomah enrolled at the Ghanatta College of Art in Accra in 1971. In his twenties he started travelling to Europe, and in 1986 he permanently relocated to Lilienthal, near Bremen, Germany.

Group exhibitions include the currently touring Africa Remix; the 2006 Dakar biennale; Journeys and Destinations at the National Museum of African Art, Washington, DC (2003); and A Fiction of Authenticity at the Contemporary Art Museum, St Louis (2003). He designed one of the official art posters published in conjunction with the soccer World Cup in Germany in 2006. His work was seen in South Africa in 1995 on the United Nations exhibition A Right to Hope which travelled to the Johannesburg Art Gallery.

Over the past decade Owusu-Ankomah’s imagery has moved away from symbols and references that relate directly to Ghana and Africa, yet he has simultaneously nurtured his relationship with Ghana. In 2004 he held a solo show at the Ghana National Museum in Accra, entitled Heroes, Sages and Saints, and he visits and exhibits there regularly. His imagery in the early 1990s, soon after he moved to Europe, revolved around figures inscribed with traditional African designs and wearing masks. As his work evolved, he started decorating his figures with symbols from the 400-year-old Adinkra sign system – representing “proverbs, historical events, and attitudes as well as objects, animals, and plants”(1) – traditionally printed on textiles by the Akan people of Ghana and the Ivory Coast. Gradually the figures recessed into the grids of symbols, recalling textile patterns. In recent years he has introduced symbols from other cultures into his imagery. His choices range from antiquity through to contemporary culture, from African, Asian and European sources as well as graffiti and some scientific and technical symbols. In his experience, these symbols, interspersed to create a universal vocabulary, are remarkably similar to each other and illustrate the relativity of cultures.

Integral to Owusu-Ankomah’s work are ideas around rhythm and movement. He has titled many of his paintings from recent years Movement, and writes:

"We are tormented by movement. It being the genius of life, we enjoy its pleasures. There is even motion in repose. We are not motionless in death, we are in a state of transition.

To move is to strive for perfection. Music, dance and sports are an expression of the dynamics of movements.

The human has been on the move at all times. Movement of peoples, the shifting of cultures and religions. Free or forced migration of peoples is a form of movement".(2)

Male figures are set within the rhythmic grids of symbols, the partial outlines of their bodies refracting light. The figures are in motion, making gestures. His inspirations for these figures are diverse, ranging from the muscular bodies drawn by Michelangelo through to capoeira, the Afro-Brazilian martial art which, disguised as a dance, once served the slaves of Bahia as an instrument of resistance. In his continual reworking of this imagery, he reminds us that we are literally entwined with our particular cultures and universal symbols.

(1) Mafundikwa, Safu, Afrikan Alphabets: The story of writing in Afrika (New York: Mark Batty Publisher, 2004), 33.
(2) An excerpt from a statement written for a panel discussion at the St Louis Contemporary Art Museum on the occasion of the exhibition A Fiction of Authenticity in 2003.

Tuesday, 24 June 2008

Dogon People of Mali

I have created a slide show incorporating the blend that makes up the Dogon People's unique aesthetic. It includes architecture, tribal art, nature, pottery and Saharan sand, all of which are closely interwoven into everyday life.

The Dogon are a group of people living in the central plateau region of Mali, south of the Niger bend near the city of Bandiagara in the Mopti region. They number just under 800,000. The Dogon are best known for their mythology, their mask dances, wooden sculpture and their architecture. The past century has seen significant changes in the social organization, material culture and beliefs of the Dogon, partly because Dogon country is one of Mali's major tourist attractions.




Dogon art is primarily sculpture. Dogon art revolves around religious values, ideals, and freedoms. Dogon sculptures are not made to be seen publicly, and are commonly hidden from the public eye within the houses of families, sanctuaries, or kept with the Hogon. The importance of secrecy is due to the symbolic meaning behind the pieces and the process by which they are made.

Themes found throughout Dogon sculpture consist of figures with raised arms, superimposed bearded figures, horsemen, stools with caryatids, women with children, figures covering their faces, women grinding pearl millet, women bearing vessels on their heads, donkeys bearing cups, musicians, dogs, quadruped-shaped troughs or benches, figures bending from the waist, mirror-images, aproned figures, and standing figures. Signs of other contacts and origins are evident in Dogon art. The Dogon people were not the first inhabitants of the cliffs of Bandiagara. Influence from Tellem art is evident in Dogon art because of its rectilinear designs.

Certain researchers investigating the Dogon have reported that they seem to possess advanced astronomical knowledge, the nature and source of which has subsequently become embroiled in controversy. From 1931 to 1956, two French anthropologists, Marcel Griaule and Germaine Dieterlen, spent 25 years with the Dogon, during which time they were initiated into the tribe. Griaule and Dieterlen reported that the Dogon appeared to know that the brightest star in the sky, Sirius, has a faint companion, Sirius B, which requires a fairly large telescope to be seen. They also appeared to know of the rings of Saturn, and the Moons of Jupiter, which were not discovered by astronomers until after the invention of the telescope in the 17th century. This is a puzzle because the Dogon do not have telescopes. The controversy escalated when author Robert Temple suggested an extra-terrestrial source of the Dogon's knowledge. Griaule and Dieterlen made no claims on the source of the Dogon's knowledge.

More recently, doubts have been raised about the validity of Griaule and Dieterlein's work. The anthropologist Walter van Beek concluded after his research among the dogon that though they do speak about sigu tolo [which is what Griaule claimed the Dogon called Sirius] they disagree completely with each other as to which star is meant; for some it is an invisible star that should rise to announce the sigu [festival], for another it is Venus that, through a different position, appears as sigu tolo. All agree, however, that they learned about the star from Griaule.

Griaule's daughter, Genevieve Calame-Griaule, has retorted that criticisms of her father's findings are mostly rooted in speculation. An independent assessment is given by Andrew Apter of the University of California.

L'Appartement 22 | Rabat, Morocco



Abdellah Karroum is an independent curator and art researcher, born in Morocco in 1970.



Source: http://universes-in-universe.org/eng/nafas/articles/2005/l_appartement_22
(Published: November 2005, print version)


L'appartement 22
Interview with Abdellah Karroum
By Haupt & Binder

L'appartement 22 (Apartment 22) is an experimental space for encounters, exhibitions, and artists’ residencies in Rabat, Morocco, founded in 2002 by Abdellah Karroum. Its co-operative, project-specific work methods are based on the participation of artists as well as its private and institutional partners. The curatorial work of this undertaking supports artists in the international network of contemporary art.
Abdellah Karroum, the founder of L'appartement, was born in 1970 in Morocco and works as an independent curator and art expert. Pat Binder and Gerhard Haupt of Universes in Universe conducted the following E-mail interview with him:



Universes in Universe: In which cultural context and in which art scene in Rabat and elsewhere in Morocco does L'appartement 22 operate? What made you decide to initiate such a project?

Abdellah Karroum: Morocco has experienced significant cultural change over the last few years. The rapid development of new information technologies, especially the Internet, allows for an extensive access to culture in other countries around the world. Just the same, as a result of various structural factors, Morocco is still more of a consumer than a producer of culture. There is also a great lack of exhibiting and distribution possibilities for young artists. The few non-profit galleries are state-run and their programs are not defined through serious art politics. In fact, the people in charge of the programs for these spaces are not art professionals, but rather members of the Ministry of Culture.

L'appartement 22 is the result of this situation and, ultimately, of a coincidence. Originally, the apartment was only meant as my own private home. After I finished studying in Europe, I planned to work at universities and art schools in Morocco. I had a clear idea of how cultural activities in the context of this country could be developed. I came to Rabat to assist in setting up an art department at a Moroccan university, to work with artists, and to spend the rest of my time writing books. In the end, I decided to use my own apartment as an alternative to the lack of interest shown by institutional spaces in the kinds of artistic forms that really interested me. With that, L'appartement 22 became a space of freedom for both the artists and myself.

The top priority goal is to create a presence for art works and give artists the chance to meet the public. This has a lot to do with my wanting to think through with the artists different ways of communicating and exhibiting, but also with my intention to share artistic experiences with the public in Morocco and in other parts of the world. You never need a full range of technical equipment and devices to bring about meaningful works and exhibitions. You only have to listen to the artists and pay attention to the audience. L'appartement 22 shows already well-known artists (Ahmed Essyad, Fouad Bellamine, Fabrice Hyber, Jean-Paul Thibeau, and others) as well as young artists such as Younès Rahmoun, Safaa Erruas, and students of the Drama and Cultural Entertainment School (ISADAC). But, above all, the apartment is a meeting place for artists who deal with the world’s current events. Basically, this is about giving meaning to cultural activities and providing a definition of art developed from the time and space in which one lives. It would please me to bring even more artists into the international network of contemporary art, especially from the younger generation, the artists working with the kind of material found everywhere in our daily life.

UiU: Could you describe the spaces and facilities of L’Appartment 22, and the character of the surrounding neighborhood?

A.K.: L'appartement 22 is located in the heart of Rabat – Morocco’s administrative capital also the seat of all the ministries – in a building from the 1920s, which faces the Moroccan Parliament.

The atmosphere of the neighborhood gives the impression of life in the country, like it does on Avenue Mohamed V, where young people meet and take strolls in the evening. But this is also a district where, almost every day, the enraged students and the unemployed who try to reach the parliamentary building are kept back by the police. This can sometimes be unbearable, especially when the police chase after demonstrators with rubber clubs...

L'appartement 22 plays with the paradox of being a very small and very big space at the same time. To gain access into L'appartement 22, you have to first find the entrance of an old building without a house number, and then mount the steps to the third floor. The actual surface space is only thirty square meters; but compared to all that goes on here, the physical dimensions are far greater than that. The artistic works and proposals shown here always draw reactions from outside of L'appartement 22, whether through educational initiatives, performances staged in the city, or publications offering a sensitive and intellectual continuation of the works.

UiU: Could you name a few of the exhibition projects that you presented at L’appartment 22, and explain their curatorial concept? How exactly did cooperating with the artists work?

A.K.: The first exhibition at L’appartment 22 was "JF_JH individualités" (Young Women_Young Men, Individualities). The works for this show were developed in the apartment’s spaces in the framework of the artists’ two-week-long residency. The "Brisa" installation, for example, created by Safaa Erruas for the exhibition, was later shown in Naples at the 2005 Biennial of Young Artists from Europe and the Mediterranean. The main principle behind this collaborating of artists under the defining title of "JF_JH," namely to address the complexity of the relationship between men and women in Morocco, was continued in other exhibitions: JF_JH Cohabitation, JF_JH Agreements, and JF_JH Complicity. Over the next few months, I hope to continue this collaborative principle with a project entitled "JF_JH Freedoms," in which an unlimited number of artists participate.

There were also exhibitions with rather well-known artists such as Fouad Bellamine and Mustapha Boujeamoui. Bellamine was invited for "Une leçon de peinture" (A Painting Lesson): the artist carried out his work in front of an audience for longer than a month. This action-piece made a strong impression and incited public debates. Boujeamoui initiated the "SuperTea" exhibition, which consisted of three parts, three works, and three formal approaches. This allowed him to test his intentions and share their sense and sensibility with the audience. His manifestations extend beyond the exhibition space by incorporating cultural and political themes that address the context of artistic creativity both in Morocco and abroad.

UiU: How have audiences responded so far to these projects?

A.K.: There was a deep interest on the part of the students and artists, as well as from a public eager to encounter culture. Although L'appartement 22 is not visible from the street, a good many visitors make the effort to find the entrance in order to attend the apartment’s different manifestations. The meetings with the artists are so successful because the Moroccan public truly enjoys talking to them. That might be linked to Morocco’s culture being as much an oral as visual one. Besides that, from the very beginning, the Moroccan press frequently reported on this space and the events held here. At the end of an event, you always have people who stay a little longer to meet with friends or other artists. Then the discussions become a lot more relaxed, if still as serious as before. Several projects originated from these informal meetings.

UiU: What is the greatest challenge when managing such a space?

A.K.: One sign of success is that other people were impressed enough by L'appartement to begin showing art in their own apartments. Good examples of this are L’appart du 2e and Le 17e in Casablanca, and I hope this continues in the future. The current challenge concerns making the space finance itself. What I hope for is that, with the artists, it will be possible to further develop the cooperative aspect and nurture a greater interest among the collectors and institutions working in the area of contemporary art.

UiU: How do you organize the Residency Program?

A.K.: The basic work principle of L'appartement 22 is twofold: ambitious meetings and ambitious collaborations. Each residency consists of an investigation conducted on several levels, in the context of the apartment, the city, the country, and the world. This includes a carefully worked through experiment with different forms and media, by no means limited to this space alone. The residency space is a kind of "headquarters" or "editing room" for developing an art project that surpasses the physical space of an exhibition. The artist is not obliged to set up the exhibition, but we always organize an open public discussion with the artist.

The program of L'appartement 22 always begins with me meeting an artist or discovering the artist’s work. Then we work together on a way to express an intention through exhibitions, lectures, performances, or through other means. It makes no difference to me whether a project is realized in L'appartement, in a museum, in the lecture hall of a university, or in the public space. When we face the public, I play the role of the host, curator, moderator.

UiU: Logistically speaking, how do you organize the artists’ residency periods? How do you decide, for example, on the length of a residency? Do you only invite those artists whose works you already know? Do you also consider applications and proposals? While the artists are in Rabat, do they live in L'appartement? How is the financial aspect resolved?

A.K.: The L'appartement 22 artist residencies are always linked to specific projects. A residency can last up to five weeks. Since L'appartement 22 is a privately-run space, each project is prepared by both the artist and the host. The artists are chosen on the basis of a project presentation, following a call for submissions posted in the Internet. The residencies and events are cooperatively financed. Both the artist and the host are involved in this process, whether through the support for the production (rentals, sales) or any public or private grants. But I often have to advance the production fees, which constitute very limited investments compared to those made by galleries. The only institution currently offering friendly support to our projects is the French Embassy to Morocco. Whenever I’m in Rabat, I live in L'appartement 22 myself, and therefore, in the event of a residency, I have to find other housing for the artist, something which only happens about two or four times a year. The foreigner artists often live with local colleagues or with friends.

UiU: L'appartement 22 is organizing the project "Coprésences" (Coexistence) in Morocco, together with the Asociación para la Mediación Cultural, Vejer de la Frontera (Spain), and Synesthesie in France. Could you briefly describe what this is about and which activities are scheduled to take place in Morocco?

A.K.: "Coprésences" is a project that was developed after the meeting of three curators (Anne-Marie Morice from Synesthésie, Cécile Bourne from the AMC in Spain, and myself, representing L'appartement 22 in Morocco). The Moroccan section of the project began when Fabrice Hyber initiated his "Museum of Plastic" at the outset of a trip taken along the "oil route" from Morocco to the Middle East via Indonesia. With this project, up until the opening of the "Museum of Plastic" in the year 2011, Fabrice Hyber investigates Europe’s various relationships to Islam.

In connection with working on the concept of "Absent Capital," a project to be developed over the next few months, Mohamed El-Baz and Christophe Boulanger both stayed at L'appartement 22 in July and September.

All the projects of "Coprésences" are based on embedding the artists’ works in the specific context and on audience participation. The project’s impact can be local, regarding the concrete plan of action and immediate experiences, but also universal and function on an artistic and human level.




Haupt & Binder
Gerhard Haupt and Pat Binder, co-publishers and editors-in-chief of Nafas Art Magazine. Since 1997 they publish Universes in Universe - Worlds of Art. Based in Berlin, Germany.

(Translation from the French: Charlotte Le Sourd. Edited by Karl Johnson)



Founder, Director:
Abdellah Karroum

L'appartement 22
279 avenue Mohamed V
Rabat
Morocco
Website: http://www.appartement22.com
Email: akarroum@free.fr

Mounir Troudi | Sufi Singer, Tunisia

I have recently been struggling with the issue of Zimbabwe but I want to take a break and introduce you to some interesting music from Tunisia. When I was staying with Najet Belkhodja in Tunis recently I met up with Mounir Troudi. Here is some wonderful footage of Tunisia and life lived in North Africa. Mounir Troudi the amazing Sufi singer from Tunisia teams up with Antonio Maiello the Neopolian Folk singer with the Mediterranean Orchestra. This is a video for those that just love music.



*N.B. If these links don't work please cut and paste and watch on the YouTube link:

http://www.youtube.com/watch?v=TraA0GngK4g

Here is a slightly different version with images of the Mediterranean Orchestra



*N.B. If these links don't work please cut and paste and watch on the YouTube link:

http://www.youtube.com/watch?v=OUv90iZZFZY


Hope you enjoy them as much as I do......