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text | wondering

Maximalism or Maximizing and Augmenting Systemic Narrowing Narratives?

October 2021 

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Case study: comparing two paintings: Kehinde Wiley’s 2014 oil painting ”The Sisters Zenaide and Charlotte Bonaparte,” a version of Jacques-Louis David’s portrait

Arguably, (re)framing a human expression,  among a pool of expressions,  as a mere  swinging from minimalism to maximalism as in, for instance, Kehinde Wiley’s works, might minimize a maximization which the artist might have wished to offer with his figures set into historic European  “masterpieces”, in larger than life (colonialist) settings. 

The painter “investigates the perception of blackness and creates a contemporary hybrid … in which tradition is invested with a new street credibility” (Holzwarth, 2008)

The appropriated traditional master pieces and the revered  historical characters within them offer the viewer “…the illusion or veneer of the rational, of order—these strong men [and women], these powerful purveyors of truth.” (Vinson, 2018)

This is while the painter himself might have seen in these portraits a cornucopia of “…something very familiar about that pomp, about the vulgarity of it all, that sense of [the portrayed as] wanting to be seen for all eternity.” (Cunningham in The New Yorker: October 22, 2018)

Quoted in this The New Yorker article, the artist continues by stating that the works are also part of a process to “…come to terms with the spectre of blackness as something that as society we’ve been dealing with for a long time. Color is coded, and the way that blackness figures in our history is something that’s fascinating to me.” 

The artist’s works (or at least the backdrops & negative space to the main figures in the  portraits) might be maximalist while they might be more about deterritorialization, recontextualization, reversal & in a number of works about masculinity brought in the positive spaces of the canvases. Both spaces are a multidimensional one-ness. 

Larger contextualization with finer grain and multiple vectors is not mere “reframing” & could allow one to look beyond the linear or the cyclic of a pendulum: “a pendulum swinging between minimalism and ‘maximalism’ or ‘art and taste having lost their middle…” (quote from a respected personal source)

Probably this essay  here too is a superficially referencing & is still faulty (in its shortcomings to verbalize various nuances & related systemic mechanisms) yet, within the context here it might hint at a path less taken that is not opposing but rather augmenting  social commentary which might seem to be  formed as quickfix minimalist one-liners.

Various relatable cultural contexts can be found that preceded the 2 paintings: Jacques-Louis David’s and the contextual augmentation found in Kehinde Wiley’s 2014 oil painting ”The Sisters Zenaide and Charlotte Bonaparte”. 

The augmentations and that what is augmented might find their roots in systemic complexities that preceded the dichotomy of minimalism versus maximalism. 

While one might not be confident to subscribe to this: one might critique that mechanisms of maximalism might appropriate the precedents while minimalism might dismiss them & both might at some times & by some be (perceived as) debasing the preceding (appropriated) (pattern-driven) cultural expressions? 

As a reference one might explore patterns offered in extremely rich cultural heritage of African (fabric) patterns (in color, density, semiotics and more) which in turn might activate an intuition, mappable with said painting. 

Indeed: “…Kehinde Wiley’s 2014 oil painting ”The Sisters Zenaide and Charlotte Bonaparte,” a version of Jacques-Louis David’s portrait in which Napoleon’s nieces are replaced by two young black women, is an explicit push against the narrowly conceived…” (source: a respected personal source)

While it is not implied to subscribe to the following scenario: one might wonder whether this style of European paintings is a vastly repeated pattern (across time, across artists, across locales, etc yet within 1 socio-political ideological set of frameworks of authority; hierarchy; power-position; a status quo; a dichotomizing conflation of power with aesthetics, perhaps into that what is narrated as “nobel” vs that what is not, etc.). 

Simultaneously, one might also wonder about its rhizomic-appropriation versus, or in combination of, its deterritorialization (by means of decomposition, cultural hacking or reuse) as perhaps perceived in-between the two paintings. 

Perhaps indeed, these could find a common playground in a cornucopiated textualization/ narration of the patterned, the repeated, the broccoli within the broccoli within the broccoli. 

Jacquesq-Louis David’s ”The Sisters Zenaide and Charlotte Bonaparte”

Kehinde Wiley’s 2014 oil painting ”The Sisters Zenaide and Charlotte Bonaparte”

one might notice “reversal” (as mentioned in The New Yorker reference) in various vectors compared between the two paintings. 

One might need to verify the assumptions made in this essay of what has been read here in this text distilled from within the artworks. 

While it might be incompetent & incomplete, the text here aims to support the idea of multidirectional & multidimensional framing of a work, rather than going for the tempting singular reframing within a dualistic setting or factual a dichotomy; which indeed might also be there, yet, probably not singularly:

One “reversal” one might notice is in the negative-spaces (one might wonder whether “minimalist” vs “maximalist” is heaviest weighed & whether it is questionably fair use of the terms, given other vectors at play). 

A second might be found as the geometric positions of the individuals; the direction of the paper held; who is holding the paper; the direction of the gaze… 

All attribute sets (e.g. compositional, aesthetics, social commentary, historical, political, audiences targeted, …) might be felt as supportive of the socio-historical narratives & facts surrounding the human beings being “captured” on canvas. 

Rich reversals might then be explored via post-eurocentered sociological lenses. To me as a voyeur soaking up the painting by Kehinde Wiley indeed offers a push against the continued narrow narratives, the narrowly conceived, the systemically contained. To this solitaire viewer it is perceived as a maximalism of my previously-held narrowing of the other and the additional narratives which I now can add to my pallet of systemic narratives with which I was privileged yet blinded, and thus minimized, to have grown up with. 

——

References

via Wikipedia: Hans Werner Holzwarth, ed. (2008). Art Now, Vol. 3: A cutting-edge selection of today’s most exciting artists. Taschen. p. 512. 

via Wikipedia: Cunningham, Vinson (October 22, 2018). “Kehinde Wiley on Painting Masculinity and Blackness, from President Obama to the People of Ferguson”. The New Yorker

https://www.newyorker.com/culture/culture-desk/kehinde-wiley-on-painting-president-obama-michael-jackson-and-the-people-of-ferguson

https://www.linkedin.com/posts/walteraigner_when-more-is-more-why-maximalism-is-having-activity-6857589453741977600-N6jt

text | wondering, thoughts of the wise old woman

“PSYCHOLOGICAL capital”

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“…, we live in the age of psychological capital, where who you are is what should matter most. Knowledge and expertise are still important, but your ability to think, create, be curious, and empathize with others, is more important especially in leadership roles because machines will struggle to automate these abilities (though there is no doubt their designers will try).” (Fast Company, 20 July 2021)

As a (human) being with “psychology” and some interest in “capital” ;-p , such writing is interesting to me.

It activates more questions and (immature) reflection, some of which I feel many other human beings too, with their psychology and capital, are asking in one or other (more eloquent) form. I have no clear answers yet. Perhaps you have some ideas and wish to add some value.

Read some of the questions that rolled into my consciousness, as merely passing phenomena:

Would now the “psychological” become even further commodified by considering “psychological  capital” as a servicing in the happiness industry, mindfulness centers, and self-improvements in search for “true self”, etc.?

Shall this redirection be in analogy with how knowledge has historically been a coveted property of or by the happy few (e.g. historically in the hands of religious institutions and its initiated; later in the form of publishing houses and “Orphan Works” ; even later in forms of data hoarding and academic gatekeeping mechanisms such as payment walls)?  (With the exception of the digital / digitized knowledge, offered under such constructs as the Creative Commons licenses)

Would it be accessible by more than only those with time, funds and perceived credibility? 

Would such scenarios then best service a similar set of happy few or maximize entire teams, communities, societies and species within and beyond their competitiveness of their perceived markets or jungles?

Might it just be that some applicable steps to action could be found in sources that are, or that reference sources that are, several thousands of years old?

If so, could such sources perhaps be Daoist & Buddhist (& to some extent perhaps debatably Confucian) in nature & methodological praxis?

Over time and space, an increasing number of individuals and communities seem to have explored a mapping of “psychological capital” (under different nomenclatures) with Daoist (rhizomic) praxis, Buddhist methodology (without having to move into “religious” metaphysical interpretations), perhaps Confucian governance, a Shamanistic ritual of moving within a larger context of natural worlds, or an Abrahamic-Good Samaritan considerateness. 

Each of these seem to be allowing a *friendliness* with the lesser-known (non-)human “other”. 

Each of these are in some attributes and processes considering compassion, the impermanences (i.e. transformation, changes, fluidities, ambiguities or innovations), questioning the singular, polarized “self”.

These methodologies seem to have been offering a willingness to embrace some complexities via profundity or contextualization,  as opposed to  their hyped versions or the commercialized search for “true self” or “happiness” as if unchanging collectibles into one’s psychological wallet. 

Would these be applicable to those who might be struggling with an obsession for over-simplicity, yearning for quick-fixing hypes, while understandably being driven by biases; as every one of us is? 

Could such hesitance towards a practical aggregation of methodologies perhaps be influenced by Eurocentrism, dualistic hyper-individualism, narrow forms of professionalism or other understandable reductionist lenses, such as hints of xenophobia or a lack of a kind of co-reflective due-diligence?  

Could a search for methodological application (with or without a focus on hierarchical and rhizomic ritual) and with a duty-of-care, when looking into existing sources, prevent one from hubris and the reinvention of the proverbial wheel; over and over again? 

Is it too superficial that these would be methodologically considered, and not necessarily be applied through nationalist, philosophical nor religious filters & ontologies? 

Could HR, consultants, Professional Development trainers, academics focusing on ethics, or (professional) community leaders transcode these well-established methodologies with an intent toward a practical ethical & compassionate action plan; though while maintaining a holistic consideration? 

Would such approach be sufficiently accepted (ie scaleable) as practical & not dismissed as idealistic or offensive to one’s cultural & economic frameworks?

Would integrity in such processes still be utopian while actually measurably scientific: without cutting corners, without ill-willed ulterior motives or with reduced hyper-capitalist motives; while making a living in a market setting can still be practiced?

If so, could this then be introduced at a youngest learning age & be continued throughout one’s life-long learning, while collectively being supported to apply these in co-workable practice?

Who is picking up this gauntlet as we speak? 

Sources:

https://www.linkedin.com/posts/antoinette-weibel_why-its-better-to-stop-searching-for-your-activity-6824632764273324032-MUvC

https://m.youtube.com/watch?v=zOJgMK21-tk

https://www.fastcompany.com/90656628/how-to-spot-the-warning-signs-of-an-insecure-leader-and-how-to-work-with-one?cid=eem524:524:s00:08/01/2021_fc&utm_source=newsletter&utm_medium=Compass&utm_campaign=eem524:524:s00:08/01/2021_fc

header image: “”re-become” . digital sketch . animasuri’21

animasuri repository, text | poetry

The Nondualistic We


If I had not constructed “we” then “we” would not exist; more so the reverse, one might so insist

if there were no mi followed by silence in-between it & the do, then sol-itude of the reverberating drone would drown away any harmony

if the “amoeba” did not transgress protoplasticllly, into evolutions, then no organization of organs as enablements through a body, would come to do what I do: an orchestration of neurons, beyond the brain & in baroque-like counterpoint with microbiomes, across a cooperative body I call I

if I were but I then I would not need semiotics, since expressing meaning, as aesthetic or ethic, in-between I & my reflection, would be as Narcissus out of social context: meaninglessly pining away

If I were merely I, I would need not construct money to trade, be mesmerized by titles to bear, not impose soldiers to hold, not pain nor laughter to share. Things would be bare of value; mere things out there

It is the most well-known forms of male sexual online viagra order dysfunction. The unfortunate gentleman, generic levitra pill who was involved in the study, just suffered an extreme reaction to the pathogenic bacteria. Blurred vision, headaches, get viagra prescription back pain, headaches and runny noses are common among users of these prescriptions. Studies have found that poor cheap viagra australia eating habits that cause disability.

If I were but I in an I-land adrift through expanding space, then I would be an aberration as much as what I might wonder about intelligent life among the stars

It is in-between the processes of the physical irrefutability that I is not 1 & that we co-construct meaning, to do for me, so as to be & then let go of the solitudes of I

—-animasuri’21

text | wondering

AI, Impact Investment, Ethics & Deeply Human-Centered Innovation

Contents

 

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