AXENÉO7 is an artist-run-centre in Gatineau, Quebec that features the work of leading contemporary visual, performance and media artists. The artists who show at Axe are often working from the space of art-as-social-practice producing provocative work that challenges societal norms. For this latest initiative Axe is collaborating with DAÏMÔN, Galerie UQO, and the National Arts Centre’s Canada Scene to present À perte de vue / Endless Landscapea “major visual arts event in Gatineau’s historic La Fonderie building.”
From the National Arts Centre’s website:
Measuring over 58,000 square feet, La Fonderie is one of the few remaining vestiges of Gatineau’s industrial heritage and is an inspiring place for the creation and elaboration of large-scale installations. To encourage a wide range of proposals demonstrating the multifarious approaches to interventionist and in situ work, AXENÉO7 sought, from all regions of Canada, visual artists who have experience working in installation. These selected artists have produced new, monumental works that bring artists, thinkers, and audiences together to reflect upon the intricate relationship Canadians and First Peoples maintain with the land. (read more…)
The National Gallery of Canada opens its doors to a changed story of Canada.
Last night the National Gallery of Canada previewed the new hanging of the Canadian and Indigenous Gallery to members. Today the gallery is open to the public and FREE for the full day. This is a great opportunity to see the NGC’s reinterpretation of their space.
FROM THE NATIONAL GALLERY OF CANADA:
In these transformed galleries, the remarkable stories that have shaped our land are told through art. Beginning with art from 2,000 years ago, and ending with abstract painting in 1960s Canada, this presentation features masterpieces of Canadian and Indigenous art. See renowned works by artists such as Tom Thomson, Emily Carr, Norval Morrisseau and Daphne Odjig, as well as new acquisitions, including works by James Wilson Morrice and the stunning Naskapi
Also on view are thematic displays that explore the magnetic north, inhabited landscapes, Canadians abroad, and the emergence of Inuit art: a true testament to the rich and multifaceted Canadian experience. (read more…)
So much hard work and care has gone into these transformed spaces. Congratulations to everyone who was involved in an important conversation!
Angry Inuk and Rhymes for Young Ghouls screen in Ottawa tonight as part of National Canadian Film Day for Canada’s Sesquicentennial.
Today is National Canadian Film Day 150 (NCFD 150). This initiative is part of the Government of Canada’s Canada 150 Signature Projects. More than 1700 locations will be screening the best in Canadian film today, April 19, 2017 from “coast-to-coast-to-coast celebration of Canadian cinema in honour of our nation’s sesquicentennial.” More information can be found at www.canadianfilmday.ca.
Tonight in Ottawa you can catch Angry Inuk at Gallery 101 or Rhymes for Young Ghouls at Ottawa University.
ANGRY INUK WHEN: 6:30 – 9:30 pm, Wednesday, April 19, 2017 WHERE: 51B Young Street, Ottawa **Pay What You Can**
Register on the Facebook Event Page.
RHYMES FOR YOUNG GHOULS WHEN: 6:30 – 9:30 pm, Wednesday, April 19, 2017 WHERE: University of Ottawa Library, Morriset Hall, 1st Floor, 65 University
**FREE*** Register on Eventbrite
This film fest is “the world’s largest film festival — ever. National Canadian Film Day 150 (NCFD 150) is a massive one-day” screening. The website has a complete event listing of all screenings. To find a screening in your town or city click here.
As a teenager, I was saving my grocery store pay cheque to get to concerts like Fishbone and Red Hot Chilli Peppers at venues such as the Concert Hall in Toronto. I remember seeing The Tragically Hip around the same time. A friend, an early and super enthusiastic fan, convinced me to go a with her. It was a local venue (The Highlands in Cambridge, Ontario) and the ticket price was dirt cheap. If I recall, it was 1989. They had just come out with their album Up to Here and were gaining lots of buzz in alternative music circles. There probably wasn’t more than 300 people in the bar that night but they played as tight as they did in Kingston at their final concert and Gord Downie moved around on stage like his pants were on fire. I was impressed. This band had presence for sure and you could tell they were about to get big. At the time, The Hip wasn’t necessarily my kind of music but I came to realize Gord Downie was my kind of man – a solid, compassionate and politically astute person who stands behind his convictions. And so, because I am a big fan of the person he is, I tuned into CBC to participate, along with so many others across the country, in witnessing an act of grace.
Last night people experienced the stellar human being Gord is. His affection and love for his band mates came through with the closeness of their body language – the way they embraced each other at the end of each set and before yet another encore. By the end of the night it was clear to everyone, if you didn’t already know, that the Hip’s frontman is an exceptional storyteller. Sometimes cryptic, other times unconcealed, whether he takes his audience deep into a mystery or documents a moment in history his songwriting sets up a scene for the listener. All can enter in and feel the emotion he evokes with words and notes. And those emotions he sings of are complex filled with longing, doubt, courage, truth, frustration as well as joy.
And so it was fitting and symbolic that this man who has protested against corporate energy giant Enbridge (Rock the Line), donated hundreds of thousands of dollars to environmental organizations (WaterKeeper) and performed in support of an Indigenous community in crisis (Attawapiskat First Nation) would confront his audience with the complicated, emotionally loaded story of Canada at a historical moment when so much anger, confusion and shame is rising to the surface. Along with those darker emotions we are also seeing goodwill and empathy. Hearts are opening.
Online, in real time, I watched my Facebook start to percolate with feeds of friends thankful that he took this very heightened and intense moment to drop a truth bomb onto the crowd.
Dr. Kahente Horn-Miller is one of those friends. A proud Kanien’kéha (Mohawk) woman from Kahnawà:ke she teaches at Carleton University in Ottawa introducing students to the concepts of Indigenous Governance. She is also a performer who re-enacts the Haudenosaunee creation story of Sky Woman. She “re-matriates” the ethnographic accounts of Sky Woman written down by white men recording what they believed to be a dying culture. She revives the story of Sky Woman by weaving in the reflections of contemporary Haudenosaunee women who use it as a guiding force for their lives asserting spiritual sovereignty. She shares:
His words connected us to the moment. All of us watching across the internet and television screens, the Indigenous and non-indigenous people who grew up loving the music, he brought us together. His last words to us mean so much. He knew the numbers of people that would be watching world wide and used that as a gift to bring his message home. “There are problems in this country…” he said. “The people way up north, that we were trained our entire lives to ignore,trained our entire lives to hear not a word on what’s going on up there. What’s going on up there ain’t good, maybe worse than it’s ever been…. We’re going to get it fixed.” I think he may be right.
Originally from Wasauksing First Nation, Anishinaabe writer and CBC journalist Waubgeshig Rice is now based in Ottawa and was fortunate to see the second-to-last Hip show here at The Canadian Tire Centre. Although he didn’t view CBC’s livestream of the final performance he caught up with the news and comments online after the show.
It’s very heartwarming to know that with an audience of millions during what could be his last public performance, Gord Downie chose to put the spotlight on the plight of Indigenous people and the government’s responsibility to address the issues. He made few other statements or proclamations during the show, so the fact he spoke about the need to pay attention to Indigenous communities during his limited time was very moving. Hopefully Canadian leaders heed his words, and Canadian fans follow his example.
We need a different kind of land.
We need different kinds of cultural expressions and relationships to this land. So if you are a Hip fan who hasn’t considered how our environment is negatively impacted by corporate / government entanglement around natural resources or considered Canada’s complicated and hurtful relationships with Indigenous folks and the intersection where these problems all meet consider the legacy Gord Downie handed off to the audience last night.
Change lies in the hands of Canadians.
This is serious stuff. If this world has a hope in hell of surviving the climate change tipping point we have arrived at it will be because the Inuit elders in the Arctic are heard and consulted. It will be because Canadians decide that a road blockade that asserts First Nations governance isn’t an inconvenience. Rather, these kinds of actions will be understood as the original custodians of the land offering protection for natural resources. Canadians will be able to see that in the long term these actions benefit everyone living here as well as ensure the survival of the entire planet.
Protection of water, trees, and air is the most critical issue at this moment.
Gord Downie gets that. It’s why he has contributed his time and talent as well as put his money where his mouth is. It’s why he’s been a strong ally in support of Idle No Moreraising awareness about Canada’s involvement / non-involvement with issues facing Indigenous people living within the political boundaries of Canada. It’s why he is vocal about Canada’s not-so-pleasant past and the current realities faced by everyone living within these borders.
I would not want any part in propagating, galvanizing or burnishing some of the stupid mythology in this country – that we are this clean pristine place, that we got it all figured out, that we know best for the world, that there is nothing anyone can teach us…these things I write about…the Canada I know…I wouldn’t do it if I thought I just was propping up an old stupid mythology. (Q Interview 2012)
Last night this man who has given much to Canada in terms of fleshing out Canadian identity cautioned about the nostalgic trap ‘Canada the Good’ will land this Nation in if Canadians decide to remain comfortable in this narrative. In his role as a storyteller he summoned his audience to critique as well as re-vision what Canadian identity means. Does being a Canadian include consideration of Indigenous sovereignty and support of those working towards environmental equity? He called out his audience as well as Prime Minister Justin Trudeauto be on the right side of history, to push for change.
As a fan, where on this land do you stand?
“ABOUT THIS MAP” by the Tragically Hip
About this map, here we are, here See, this is us, the exit is here, and We’ve come too far, to just feel like this, yeah We’ve come too far, to be feeling like this
Certain, certain You want to, want to Certain, certain You want to, want to
About this map, it’s a bit out of date, yeah Territories shifted, and things get renamed There’s coups, revolutions, and boundaries blur Volcanoes and earthquakes turn words into birds
It’s certain, certain You want to, want to Certain, certain You want to, want to, want to
But, oh, about this map It goes beyond, beyond And, oh about this map About this map
About this map, here we are, here See, this is me, and there you are, there, and There’s got to be more than just to despair There’s got to be more than just to despair
I’m certain, certain I want to, want to You’re certain, certain You want to, want to, want to
And, oh, about this map It goes beyond, beyond Forget about this map About this map
And, oh, about this map We don’t live in our heads Forget about this map About this map About this map About this map About this map
World Premiere of REsolve by Circadia Indigena’s Jerry Longboat and Byron Chief-Moon this Sunday at the NAC.
The Canada Dance Festival begins this weekend at the NAC. “CDF 2016 will set the Nation’s Capital alight with challenging new ideas showcased through powerful movement and beautiful movers – all telling uniquely Canadian stories through dance.”
Sunday’s performance includes the world premiere of REsolve a collaborative work produced by Ottawa-based choreographer Jerry Longboat (www.circadia-indigena.com) and Bryon Chief-Moon. The work is a companion piece to an earlier collaboration Greed “a themed based examination of today’s exploitative stock market system and the effects of crippling corporate and personal greed. This work is a juxtaposition of Traditional Knowledge and values that maintain a living harmony with the natural environment and provides dynamic balance through “taking only what is needed”. The actions and intentions of greed carry over and compound biospheric destruction affecting the living balance of the planet. This work layers First Nations worldviews on the dissonance of agency that strips the resources from our territories and poisons the environment around us.”
REsolve “layers First Nations worldviews on the dissonance of agency as it addresses issues of de-colonization of self and homeland. Through an awakening of the individual confronting an authoritarian system set on keeping us in a increasingly dependant matrix. Resolve is taking control of your own destiny by exposing the hollow lies from leaders and officials, and challenging our present economic slavery and physiological poisoning. These are transcendent moments of realization and awakening, where one has no choice but to stand up for freedom, and mobilize the ability to act and (self)determine.”
Saturday, April 23 Carleton University will convene conversations on conservation
Last year I attended an engaging symposium on heritage conservation put on by Carleton University Students. Last year’s theme was Unsettling Heritage. This year the conversation will be focused on New Identities / Voices in Conservation and will pose the questions:
Whose heritage are we conserving?
Whose heritage is being unrepresented or underrepresented in the heritage conservation discourse of the 21st century?
“This theme aims to critically address missing identities and voices in the heritage field and/or highlight alternative stories and perspectives in heritage conservation.”
“In recent years, the identification and conservation of cultural heritage resources—the built environment, cultural landscapes, or intangible heritage—by heritage professionals, has needed to expand and broaden its understanding of community histories to address the plurality and the multi-narratives that exist in our communities. Events such as: the release of the Final Report on Residential Schools by the Truth and Reconciliation Commission, the Occupy movement, the protests for gender equality rights, the push for youth engagement in civic duties (voting), and the global issue of refugees and immigration, have recently highlighted some of these ignored or unknown identities and voices that exist, and which have been underrepresented or unrepresented in the field of heritage conservation.” Read more…
Online registration closes tomorrow at noon. Tickets will also be available at the venue door Mill Street Brewery, 555 Wellington Street, Ottawa.
WHERE: Mill Street Brewery, 555 Wellington Street WHEN: Saturday, April 23 from 9:00 am to 4 pm COST: $15 Students / $45 General Admission (Online Registration) $20 Students / $50 General Admission (At the Door)
Canada is known for its tradition of depicting resplendent and majestic landscapes but the inspirational legacy passed down by artists like those in the Group of Seven aren’t echoed by the contemporary artists featured in the National Gallery of Canada’s show of new acquisitions.
The vignette of Lawren Harris’ North Shore, Lake Superior, as seen from the Gallery’s water court and framed by rose granite walls, shares with us a vision of the Great White North as a pristine place. Now the more North you go the more you experience the impact of global warming. The Inuit populations located in Northern Canada are the canaries in the coal mine of climate change. The situation is dire and artists in Canada have responded.
I entered the Shine A Light exhibit at a different point each time and each time I was confronted by works that overwhelmed me with a sense of dread. Artists used to celebrate this land. Now artists like Edward Burtynsky, David McMillan and Isabelle Hayeur scatter themselves across the globe to photograph how human populations are manipulating, extracting and polluting their environments often beyond the point of no return.
Edward’s work is by far the most familiar. His command of composition is always breathtaking, even exhilarating because of the scale of the photographs. They suck you in. They are cinematic making you feel a part of the terrain. He places you at ground zero, he’s like the Weegee of the environmental crime scene and you can’t look away.
David McMillan and Isabelle Hayeur are lesser known but have equally challenging content. David photographs Chernobyl and Isabelle the dead waters of America. The discombobulating viewpoint of Isabelle’s photographs drown you. David’s work brings back the ghosts of the cold war, the stuff of children’s nightmares and threats of nuclear winters. Glasnost saved us from a global moment of disaster but nuclear technology was still devastating for many Russians. His work provides a document of disaster that irradiates how our modern material culture is forever stuck in some plastic purgatory that’s going to be hard to get out of.
The content of David Hartt‘s photography in Stray Light, also about location documentation, is aesthetically more palatable, you could even say seductive. Instead of cold war ghosts you feel a guilty sense of nostalgia for that time before the OPEC crisis, a time when North Americans thought there was no real harm in living large. The video component of Stray Light takes us into the building of the Johnson Publishing Company (JPC) former home of Ebony Magazine. As the video transitions smoothly from room to room, accompanied by the lush music of jazz flutist Nicole Mitchell, because of what I witnessed en route to David’s work I can’t shake off a sense of foreboding.
The African sculptures made of wood and stone seem confined in the plastic fantastic world of JPC. People move in and out of the scenes hedged in by office structures that conflict with the softer movements of their bodies proceeding through the space. Watching the final moments of the iconic Ebony in it’s place of conception is like entering a crypt in a necropolis that lures you with its beauty. It feels like the oxygen is going to be sucked out of the building and eventually the space will become a time capsule shrink wrapped for the archive and searching for its final resting place.
My initial response to Geoffrey Farmer‘s Leaves of Grass was “this is obscene.” After more time spent with the work my response was still “this is obscene.” His process (a team spending countless hours cutting and pasting), the content (17,000+ cut outs from 5 decades of Life Magazine) and the final presentation (100+ feet of archivally problematic paper, grass and glue) illustrate the absurdity by which we hold on to the past. We collect, categorize and create hierarchies of meaning that allow for justifications of all kinds. We trap ourselves in a constructed story from which we can no longer budge. Leaves of Grass is an absolutely breathtaking piece but as stunning as it is, the work is suffocating. There is too much to take in with no place for the eye to rest; a well executed entanglement of wicked questions. Do our strategies for classification make perfect sense? Are they nonsense? How do they really help?
Junk culture. That is what we are left with and this is the legacy that many of the contemporary artists in this show are trying to illuminate.
David Armstrong Six, The Radiologist, 2012 (Courtesy of the artist and Parisian Laundry. Photo: Matthew Koudys)
The shadowside of Readymades
“Combining found objects with a variety of materials – plaster, plywood, steel, rebar – his sculptural explorations merge the raw and the readymade into aesthetically intriguing and ambiguous compositions.” (sited from Shine A Light catalogue)
David Armstrong Six continues in the tradition of the readymade but Duchamp and the Dadaists weren’t working at a time when people had to be concerned about an impending environmental crisis. Bricolage takes on a different meaning when we are at risk of burying ourselves alive in a rubble pile of our own making. Maybe ‘l’art pour l’art’ is no longer enough to redeem the materials.
This is the question that An Te Liu seems to be trying to tease out as he works with casting the materials that accumulate from our post-modern predicament with packaging. Arranged like collection of Brâncușis, the five pieces are beautiful to behold but lack the life force that Brâncuși’s pieces, made of wood and stone, exhale. Rendered in ceramic and metals they give the impression of impotence like the materials they reference, materials that will persist in the environment without the capacity to be generative.
From the room with the David Armstrong Six’s readymades and An Te Liu’s towers you can look out across the Donald R. Sobey Family Gallery and view Luke Parnell’s Phantom Limbs from above. Here yet another graveyard is encountered. The 48 wood carvings laid on the ground are made to represent the homecoming of the ancestors when the Haida Repatriation project succeeded in having ceremonial objects and human remains returned to Haida Gwaii from private and public collections. Luke gave each carving a different expression. Contained under cases of plexi some look understandably pissed.
The Shine A Light catalogue, arranged alphabetically with each artist’s name, ends with the work of Lawerence Paul Yuxweluptun and a 2 page spread of his painting Red Man Watching White Man Trying to Fix Hole in the Sky (see above). This work hasn’t been publicly viewed for nearly 2 decades. Now seems like the requisite moment to bring it out again to remind us that in those 20 years we haven’t transitioned forward with many solutions. Instead we see a global trend to become more entrenched with ‘pie in the sky’ ways of living. Suffering with the collective trauma of watching our world come to the brink of disaster do we brush off our artists as Chicken Littles? Because the sky is indeed falling, our ozone layer is literally breaking apart into pieces.
On the back wall of the 2nd floor is The Arsenal, a work by Jutai Toonoo. It is a large scale oil stick drawing of T cells. He created the work at a moment when he was trying to understand the pathology of the cancer his mother was stricken with. The helpful T cells fight against viruses, bacteria and diseases.
Our material culture is replicating faster than stage 4 cancer. It metastasizes in places as topographically different as Chernyobyl, Nunavut and India. The micro T cells, as the subject of Jutai’s work, are metamorphosed into a macro landscape that covers a large expanse across the Gallery’s wall. The allied cells shine like a phosphorescence glow in an inky black sea. After the challenging content of Shine A Light his work highlights hope. We are in need of an arsenal of solutions to push back the chaos. Encoded in the DNA of the planet are the cellular memories that can transform a landscape in crisis.
Above images by Leah Snyder for Mixed Bag Mag unless otherwise noted.
Another year of Pecha Kucha and TO DO with Vivien Leung.
My first memory of Vivien Leung was of this beautifully dressed woman pitching Pecha Kucha at a Design with Dialogue meetup co-hosted with TO DO. After that we kept randomly intersecting each other at street corners as we were running off to some event because we are both the kind of people who believe that community building is vital and participating online is not the same as showing up in person.
You can sense that Vivien is the type of individual to insert herself gracefully into any context, quickly identify a need and then without missing a beat start to nurture growth. She has played an important part in the emergence of a strong design community in Toronto.
Left to right: Vivien Leung, Libs Elliott, and Jay Wall.
Vivien’s work with Pecha Kucha has made the Toronto chapter the go-to event for the creative class who want to network while being inspired. Tickets always go quickly and today’s TO DO Pecha Kucha is a SOLD OUT event.
Libs Elliott, pictured above beside Vivien, is a past Pecha Kucha presenter and you can get an idea of how Pecha Kucha’s 20 (images) x 20 (seconds each) presentation style works by listening to her talk about the inspiration and process behind her unique quilts. You can also view more Toronto PK presentations on the website.
For the shoot, I asked each person to bring with them something that they felt represented Toronto design. Vivien choose to showcase a 3D printed earrings and necklace set by Hot Pop FactoryToronto’s “3D printing creatives” who specialize in “creative applications of digital fabrication.”
“Vivien stands out as one of our most valuable community-builders in Toronto. She tirelessly coordinates events and connects people across disciplines. The result is a mesh of relationships that activate Toronto’s design community.” ~ Jay Wall
Find out more about Vivien on www.vivienleung.co and follow her on Twitter.
Manifesto Festival 8th Annual Art Show features Visual Artists from around the GTA.
I met these two beautiful women, Esie Mensah and Sara Golish, at the Opening Night art exhibit at Manifesto two years ago. Esie was proudly standing in front of the stunning portrait Sara had painted of her. I noted both these women had serious style. But more than that, they had spirit. I have a knack for picking out the good souls in a crowd. They were both vibrant and gracious, two qualities this world needs more of.
Rebecca Belmore “Sister” 2010. Image provided by Scotiabank Contact.
“KWE delves into the complicated and fertile relationship between Indigeneity, art, and colonization. Kwe is the Anishinaabe word for woman and is a term of respect. Rebecca Belmore’s artistic practice engages the question of what it is to be an Anishinaabe-kwe artist working today through photography, sculptures, videos, and performances.” Scotiabank Contact website
Crammed into a confined space at the Justina M. Barnicke Gallery are four videos that span the career of artist Rebecca Belmore. The combination of the tight squeeze, the darkness and the haunting sounds seeping from the headsets feels like an assault on the senses – as it should be. Because Rebecca’s work isn’t about being conceptual – it batters you, hits you hard, compels you to have some sort of reaction even if that reaction is to go deeper into denial because the uncomfortable truths she tells are too painful to wrap your head around.
Above images of Rebecca’s October 2013 performance in Toronto. All images by Leah Snyder for Mixed Bag Mag.
At a performance last fall as part of the Symposium on Decolonial Aesthetics From The AmericasRebecca scraped stone, blood, oil, over a window from the outside as we looked on as witnesses from the inside. The blazing lights of a parked car in a dark lot (aimed at the window and framing Rebecca’s body in silhouette) summed up how murdered and missing Indigenous Women (the current count according to the RCMP is 1181*) may have spent their final moments. I’ve travelled alone many times. I think of the close calls I have had on dark roads alone in cars with a man / men. There go I but for the grace of some god.
Why her, that Kwe? And why not me?
On might say because “she was in the wrong place at the wrong time” – the English phrase, that in this case, is a misnomer that actually means she was in a place where one is caught in a web of systems (beyond her control) that ensure that oppression won’t quit. An Indigenous woman’s body is still genocidal ground zero, lying under the immovable mass of Colonial rubble. At present very little is being done to protect our Indigenous sisters.
Despite the tragedy, Rebecca’s work has a beauty, and I am sure I am not the first to say this, a spirit of resilience. The KWE (pronounced K-way) exhibit demonstrates her ability to embed elegance into any composition or object. One exits from the room housing the videos into the main room inhabited by photography with a striking and succinct presence – a woman’s back, a worn jean jacket, outstretched arms, gracefully positioned fingers reach out as if to soften, with her touch, the room’s sharp corners.
In the series Untitled a woman is wrapped in the swaddled style of a mummified corpse. The spirit of the woman breathes into the negative spaces; her shadows extend beyond her physical presence. Rebecca’s compositions are laconic phrases that speak of life enduring.
KWE closes this weekend at the Justina M. Barnicke with a performance by Rebecca. The performance Ayum-ee-aawach Oomama-mowan: Speaking to their Mother Gathering will include taking the megaphone Rebecca constructed in 1991, as a reaction to the Oka Crisis (Kanien’kehaka Resistance), out of the gallery space into the periphery of the city – Gibraltar Point, Toronto Island.
“We are living through the pollution of our waterways from unregulated industry, and both Indigenous people and Canadians need to stand together to protect what Anishinaabe people and scientists believe is the lifeblood of Mother Earth. Many Indigenous women have brought attention to the issue through water walks, which actively heal the spirit of the water. Come lend your voice to their action or just hang out in support.” Read more…
This event is tomorrow, Saturday, August 9, at 1 pm on Toronto Island. Join the Facebook Event Page to find out information on shuttle buses from the Gallery and pricing for ferries to the island.
In light of what has happened this week around water this has become a more imperative event.
*NOTE ON THE NUMBER 1181: When I asked Métis artist Christi Belcourt of the Walking With Our Sisters Project to confirm the latest stats on the missing and murdered sisters she pointed out that the number doesn’t include deaths of Indigenous women who are ruled as suicide but whose death might actually be a murder. This number, she says, also doesn’t include trans women. Or women who were lost in the system of residential schools, adoption, and foster care. Or women who are non-status. So the number, in truth, is much higher. It is also important to note that Indigenous men are going missing and being murdered at an alarming rate.
LEFT: Rebecca Belmore at KWE opening. RIGHT: KWE’s curator Wanda Nanibush. Image by Leah Snyder for Mixed Bag Mag.
Image courtesy curator Lisa Truong.
“Skin Deep explores the enormous importance of skins and skin clothing in Inuit culture, past and present. In Inuit narratives, skin is something that can be worn, shed, and manipulated. People tattoo their own skin to affirm personal and cultural identities, and wear clothing made from animal skins for aesthetic adornment and protection from the elements. Skin Deep features the tools used to hunt animals and prepare their skins; prints, drawings, and sculptures depicting stories and objects in which skin plays a central role; and objects made from skin, such as mitts and boots. The exhibition includes the work of artists like Ningeokuluk Teevee, Jessie Oonark, Arnaqu Ashevak, and Helen Kalvak.”
Photo of curator Lisa Truong by Justin Wonnacott courtesy of Carleton University Art Gallery.
Inuit Art: Skin Deep is a small but impactful show selected with care by curator Lisa Truong. The exhibit currently on at Ottawa’s Carleton University Art Gallery, opened with uncanny timing this past spring after a winter of (justifiable) discontent from the Inuit community in response to Ellen DeGeneres support in the banning of the seal hunt.
The twittersphere was alive with #Sealfies as acts of self-determination. Some guests to the CUAG show expressed to Lisa that they had no idea until viewing the Skin Deep how vital seal was to the economy and culture of the North and now understood the reaction of the Inuit community.
Photo by Justin Wonnacott courtesy of Carleton University Art Gallery.
With the coming of Christianity to the North tattooing became a shamed practice. Unlike other traditions that went underground but were still practiced in secret, tattooing disappeared. Alethea’s decision to tattoo her own face, initially, was not met with support from her Inuk mother. The shame around marking one’s body to embrace one’s identity as an Inuk person has been etched deep into the psyche of the Inuit. Breaking with traditions became a strategy of survival once the European arrived and took control.
Knowing this, when you see Arnaquq Ashevak’s “Tattooed Women” in Skin Deep you understand that it contains loaded histories and contemporary victories in its quiet presence. Much like Rebecca’s Untitled series, the way the women are wrapped by the bands of ink can be read as simultaneously binding and protective.
“Tattooed Women” by Arnaqu Ashevak. Image courtesy of Dorset Fine Arts.
“when I saw Alethea’s documentary I knew I wanted to do something on the body and “Tattooed Women” was the first piece that popped into my mind. Alethea’s documentary shows reclamation of knowledge and a decision to go find that knowledge even if it is obscure – to go hunt it out – and place it on the body.”
Alethea’s choice to score her face with ink was a radical act of decolonizing her body. Her reversal back into time to bring forth a lost tradition will have dramatic impact on the future of her community. Already we see other Inuit women following her example.
Of Arnaqu’s work Lisa says:
“This piece is a reflective piece looking forward and looking back so on the right you have the woman who is representing the traditional body and facial tattoos as well as traditional forms of beauty. You can see ever so slightly the tattoos on her cheeks and two braids on the side of her head.
On the left a woman is clothed in tattoos that are contemporary, not to be literal, but as a symbolic decision on what parts to reveal and what parts to cover.
The way the women are posed, their arms up, they are asking people to look at their bodies. There is this gaze that travels across the body.
It’s a very warm piece and thought provoking piece because of the body language of the women – they are modest but have their arms up as to expose.”
For me, the power in this piece is the agency is expresses regarding women’s bodies and spiritual selves. As Lisa says, this work, like Alethea’s decision to tattoo her face “demonstrates the body as a place of political and cultural sovereignty.”
“Shaman Revealed” by Ningeokuluk Teevee. Image courtesy of Dorset Fine Arts.
The other piece in the show that as a woman moved me was “Shaman Revealed.” In a time when we desperately require (s)heros the unzipping of a woman’s skin to reveal the animal spirit inside speaks to the importance of personal transformation in finding the source of one’s influence.
The artist, Lisa says, “combines a traditional legend [the legend of Kiviuq] with contemporary flair. The story is about staying true to oneself and not criticizing others for being who they are.”
There is alchemic power when we reveal what we hide inside.
Both KWE and Skin Deep present the female/kwe body as the conduit of great strength and locate her beyond victimhood.