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In ‘Flying High,’ Tyler D. Ballon’s Portraits Parallel Sports, History, Identity, and Patriotism

by Aurelia Butler 21 February 2025, 15:22

“Fellow Countrymen” (2024-25), oil on canvas, 78 x 73 inches. Photos by Genevieve Hanson. All images courtesy of Tyler Ballon and Jeffrey Deitch, New York, shared with permission

In ‘Flying High,’ Tyler D. Ballon’s Portraits Parallel Sports, History, Identity, and Patriotism

February 21, 2025

ArtHistory

Kate Mothes

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In Édouard Manet’s painting “The Execution of Emperor Maximilian” — actually a series of works completed between 1867 and 1869 — a firing squad dramatically executes the Hapsburg royal and two generals. Maximilian became Emperor of Mexico at the urging of Napoleon III, following the second French intervention in the country between 1861 and 1867.

For his forthcoming solo exhibition, Flying High at Jeffrey Deitch, New Jersey-based artist Tyler D. Ballon recreates the 19th-century painter’s work in a 16-foot-wide diptych titled “Right to Bear Arms/Second Amendment” that portrays two young Black men protecting three young Black women, who look directly at the viewer with dignity, in defiance of objectification.

“Right to Bear Arms/Second Amendment” (2024-25), oil on canvas, diptych, overall 70 x 193.5 inches

“Seeing a gun pointed at a person of color is something that’s familiar to American history,” Ballon says in a statement. “But having an African American man holding a rifle is distinctively different. The work challenges perceptions of Black men bearing arms, reclaiming their image as patriots and protectors, and pays homage to the Civil War troops.”

Patriotism and narrative weave throughout Ballon’s architectonic works, drawing on the legacy of history painting, African Americans in the Civil War, and identity through the lens of contemporary sports. The artist says:

While creating these paintings, I realized there is an interesting dichotomy between sports being a tool for success and having Black bodies being used to advance America’s ambition. My paintings challenge stereotypes that confine people of color to achieving success solely through physical prowess or musical talent. These works celebrate the resilience of young African Americans who carve out better lives using the resources available to them.

Ballon excavates Black American history, paying homage to those who fought for citizenship and freedom. Through football, a quintessentially American sport, he evokes military ideologies that also offer young men “an avenue to channel their aggression, build camaraderie, and find fulfillment,” he says.” Games evoke battles; coaches are likened to generals or lieutenants; and key players are assigned to be offensive or defensive “captains,” leading their teammates and relaying calls from the sidelines.

“Sound of Victory” (2025), oil paint on canvas, 82 x 78 inches

Choosing his hometown of Jersey City’s Abraham Lincoln High School to represent a metaphorical and symbolic regiment, Ballon nods to Black Civil War veterans who fought for African Americans’ rights. Football is also channeled as a means for young people to advance to higher education and further their future prospects. “The children in these paintings are a testament to progress and a source of hope for the future,” the artist says.

In “Before the Battle,” players suit up and a coach stands off to the left, looking directly back at us, as do many of the determined players. In “Fellow Countrymen,” we see three distinguished players who also make eye contact, geared up and ready to take on whatever the opposing team throws their way. Our perspective is always just a little bit lower than eye level with the figures, encouraging us to view them in subtle reverence, as we would with many of art history’s grand portraits and battle scenes.

Ballon grasps the troubled legacy of some early 19th-century history painting, which prior to the widespread use of photography was one way that the European public could comprehend their nations’ overseas colonial empires, all of which deeply and violently impacted Black and Indigenous peoples.

History painting was seen as a form of documentation, sometimes criticized for its lack of accuracy with regard to depictions of battles, but it proved a powerful method for furthering white European imperial attitudes. For Ballon, appropriating the genre yields a powerful tool, turning the tables on both who makes and is portrayed in the monumental scenes.

Detail of “Right to Bear Arms/Second Amendment”

Ballon also celebrates marching bands, historically used to convey orders and signals to military troops, which over time assumed the role of morale- and unity-boosters. “I choose to portray the marching band of Malcom X Shabazz High School for their renowned excellence in performance, their New Jersey roots, and their namesake, Malcom X, a pivotal leader during the Civil Rights Movement whose ideology helped shape African American culture and history,” Ballon says.

The title of the exhibition, Flying High, reflects the aspiration to rise above the adversities of inner city life. “My work focuses on the lives and experiences of the people in my community,” Ballon says. “I believe in capturing moments that can inspire and validate their existence, extending their stories beyond geographic and temporal boundaries. I want young people to see themselves as worthy of being immortalized in art—a recognition that transcends time.”

Flying High runs from March 8 to April 19 in New York City. See more on the artist’s website and Instagram.

“Before the Battle” (2024-25), oil on canvas, diptych, overall 90 x 134 inches

Detail of “Before the Battle”

Detail of “Sound of Victory”

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Wayne Thiebaud’s Passion for Art History Shines in ‘Art Comes from Art’
by Aurelia Butler 20 February 2025, 10:00
“Buffet” (1972-1975), oil on canvas, 48 1/8 x 60 1/8 inches. Photo by Katherine Du Tiel. All images © Wayne Thiebaud Foundation, licensed by VAGA at Artists Rights Society (ARS), NY, courtesy of UC Press, shared with permission
Wayne Thiebaud’s Passion for Art History Shines in ‘Art Comes from Art’
February 20, 2025
ArtBooksHistory
Kate Mothes
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If imitation is the sincerest form of flattery, Wayne Thiebaud (1920-2021) knew how to appropriate most ardently. The renowned artist once said, “It’s hard for me to think of artists who weren’t influential on me because I’m such a blatant thief.”
Next month, a major retrospective highlights Thiebaud’s six-decade career, featuring around 60 quintessential works spanning a range of subject matter. From his celebrated still-lifes of dessert displays and prosaic household objects to portraits, cityscapes, and expansive natural vistas, Wayne Thiebaud: Art Comes from Art takes a deep dive into the artist’s engagement with art history.
“Five Seated Figures” (1965 ), oil on canvas, 60 x 72 inches
Thiebaud spent time in the 1950s with abstract artists like Franz Kline and Elaine and Willem de Kooning in New York City, where he also met Robert Rauschenberg and Jasper Johns whose mixed-media practices incorporated found objects in conceptual, proto-Pop Art paintings and assemblages. While in the city, Thiebaud made small paintings of food displayed on windows, which he further explored when he returned to California.
Thiebaud’s career originated with a focus on illustration and cartoons, which aligned with the emergence of Pop Art in the U.S. in the early 1960s. A response to the austerity of the First and Second World Wars, the movement celebrated bold colors, repetition, and everyday objects and commodities.
Art Comes from Art showcases how Thiebaud borrowed from the breadth of European and American masterworks, from Henri Matisse to Richard Diebenkorn to Andrea Mantegna. “I believe very much in the tradition that art comes from art and nothing else,” the artist said.
Thiebaud copied, reinterpreted, mashed up, and transformed art history into his own artistic vision, viewing other artists’ cumulative work as a kind of archive or repository—an encyclopedic “bureau of standards” that he could “steal” from while simultaneously paying tribute to titans of the Western art canon.
“Three Machines” (1963), oil on canvas, 30 x 36 1/2 inches. Photo by Randy Dodson, courtesy of the Fine Arts Museums of San Francisco
In oil paintings like “35 Cent Masterpieces,” Thiebaud renders a display of artwork reproductions evocative of postcards or bookshelves in a museum gift shop. And lighting redolent of Edward Hopper, also known for depicting everyday American scenes, contrasts the subjects of “Five Seated Figures.” Along with Thiebauld’s vibrant, buttery portrayals of meals and treats with characteristically glowing blue shadows, additional pieces reference Rembrandt, George Seurat, Édouard Manet, and many more.
Wayne Thiebaud: Art Comes from Art opens at San Francisco’s Legion of Honor on March 22 and continues through August 17. The show is accompanied by a catalog published by UC Press slated for release in mid-April. Find your copy on Bookshop.
“Bar-B-Qued Chickens” (1961), oil on canvas, 19 x 24 inches
“Canyon Mountains” (2011-2012), oil on canvas, 66 1/8 x 54 1/8 inches. Photo by Katherine Du Tiel
“Betty Jean Thiebaud and Book” (1965-1969), oil on canvas, 36 x 30 inches
Front cover of ‘Art Comes from Art’ featuring “35 Cent Masterworks” (1970-1972), oil on canvas, 36 x 24 inches
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A New Documentary Traces How a Faith Ringgold Mural at Rikers Island Helped Women Break Free
by Aurelia Butler 13 February 2025, 14:10
Detail of “For the Women’s House” (1972). All images from ‘Paint Me a Road Out of Here’
A New Documentary Traces How a Faith Ringgold Mural at Rikers Island Helped Women Break Free
February 13, 2025
ArtFilmHistorySocial Issues
Grace Ebert
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In 1971, Faith Ringgold (1930-2024) received her first public art commission. New York City offered the late artist a $3,000 grant to paint a mural at the Women’s House of Detention on Rikers Island. After going inside and speaking with those incarcerated in the notorious prison, Ringgold decided to base the work around a request from one of the women about what she hoped the piece would depict: “I want to see a road leading out of here.”
In Ringgold’s characteristically bold palette, the resulting mural features more than a dozen figures, many of whom are employed in professions unavailable to women at the time. Vibrant and sliced into eight sections, “For the Women’s House” portrays doctors, bus drivers, basketball players, and the yet-to-be-realized vision of a woman as president. The large-scale work was a tribute to the deferred dreams of those who were locked up and a directive to reimagine the stereotypes put on incarcerated people.
According to ArtNet, the artist continued her relationship with the detained women and returned to the facility each month to provide “courses in subjects ranging from mask-making and theater to career counseling and drug addiction prevention.”
When Rikers Island transitioned to housing men in 1998, though, the Department of Corrections painted over the work, concealing it under a thick layer of white paint.
A new documentary directed by Catherine Gund chronicles Ringgold’s fight to regain control over the mural as it tells a broader story about the injustices of the U.S. justice system. Paint Me a Road Out of Here, released by Aubin Pictures, features conversations with Ringgold before her death last year, along with artist Mary Enoch Elizabeth Baxter, who has been commissioned to create a new work to replace “For the Women’s House.”
The film comes at a time when more artists who were formerly incarcerated are gaining attention as they point out the dehumanization and cruelty at the heart of the prison system. Jesse Krimes, for example, interrogates the material conditions of life inside as he incorporates soap bars, playing cards, newspapers, and bedsheets into his practice. And at a similarly infamous facility, artist Moath al-Alwi sculpts ships from cardboard, dental floss, and threads from his prayer cap while detained at Guantánamo Bay.
“For the Women’s House” (1972)
While the film shares the story of Ringgold’s nearly lost mural—which was relocated in 2022—it also speaks to the power of community and connection through art and making, particularly in places where despair and degradation are rampant. “Art gives us permission to imagine a world beyond what currently exists,” one interviewee in the film says.
Paint Me a Road Out of Here is currently screening at the Film Forum in New York. Keep an eye on Aubin Pictures’ website and Instagram for additional locations.
The artist with the mural
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Visit Dozens of Incredible Artist-Built Environments, Homes, and Studios Around the U.S.
by Aurelia Butler 6 February 2025, 19:15
Prophet Isaiah Robertson’s Second Coming House, Niagara Falls, New York. All images courtesy of the artists, foundations, and the National Trust for Historic Preservation, shared with permission
Visit Dozens of Incredible Artist-Built Environments, Homes, and Studios Around the U.S.
February 6, 2025
ArtDesignHistory
Kate Mothes
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Whether a self-taught artisan or a contemporary art titan, one can make artwork just about anywhere. As the saying goes, the only limit is your imagination. And when art and life intersect, sometimes the distinction between the two disappears.
As the National Trust for Historic Preservation can tell you, homes and studios from rural Kansas to the hubbub of Manhattan have been the locus of eclectic, quirky, and innovative ideas that illustrate how creativity and daily existence are one and the same.
Grandma Prisbrey’s Bottle Village, Simi Valley, California
Last month, the NTHP announced the addition of 19 new property members to its Historic Artists’ Homes and Studios program. Comprising locations that range from houses and workspaces to quarries and hand-assembled fantasylands, the new spaces bring the total number of network participants to 61 across the U.S.
Colossal readers might be familiar with one of last month’s additions, the Kosciusko, Mississippi, home of L.V. Hull (1942–2008), which was included in the National Register of Historic Places last summer. The designation was the first to honor the residence of an African American woman visual artist, and it was also the first time a home art environment by any African American was on the list.
Women feature prominently in this year’s announcement, including Pope’s Museum in Ochlocknee, Georgia, which is distinguished as the oldest surviving artist-built environment by a woman in the U.S. A self-taught maker, Laura Pope Forester (1873–1953) created elaborate exterior installations, including murals and other works that pay tribute to women’s achievements, military veterans, and literary figures. The crochet-like white facade is composed of sewing machine parts.
Additional places include the homes of groundbreaking women artists Louise Bourgeois and Carolee Schneemann, along with remarkable creations like Grandma Prisbey’s Bottle Village in Simi Valley, California, and Mary Nohl’s unique environment in Fox Point, Wisconsin.
Plan your visits on the Historic Artists’ Homes and Studios website.
Pope’s Museum, Ochlocknee, Georgia
Shigeko Kubota Video Art Foundation, New York City
Spiral House Park, Saugerties, New York
“Enchanted Garden” and entrance to the “Troglodyte Cavern” at Valley of the Moon, Tucson, Arizona
Mary Nohl Art Environment, Fox Point, Wisconsin
Interior of the Mary Nohl Art Environment, Fox Point, Wisconsin
Dog Mountain, Home of Stephen Huneck Gallery, St. Johnsbury, Vermont
Interior of Reuben Hale House, West Palm Beach, Florida
Interior of Prophet Isaiah Robertson’s Second Coming House, Niagara Falls, New York
Interior view of Grandma Prisbrey’s Bottle Village, Simi Valley, California
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From Remedios Varo to Laurie Simmons, a New Exhibition Forwards a Feminist View of the Uncanny
by Aurelia Butler 4 February 2025, 19:00
Remedios Varo, “Tejido espacio-tiempo (Weaving of Space and Time)” (1954), oil on Masonite, 32 1/2 x 28 inches. Photo by Lee Stalsworth. Artwork © 2023 Remedios Varo/Artists Rights Society, New York/VEGAP, Madrid. All images courtesy of the National Museum of Women in the Arts, shared with permission
From Remedios Varo to Laurie Simmons, a New Exhibition Forwards a Feminist View of the Uncanny
February 4, 2025
ArtHistoryPhotographySocial Issues
Kate Mothes
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In a 1906 essay, psychiatrist Ernst Jentsch coined the term “uncanny,” or unheimlich, meaning “unhomely” or “not home-like” in German. He defined the psychological phenomenon as the experience of something new or unknown that might initially be interpreted negatively.
Austrian neurologist and founder of psychoanalysis Sigmund Freud popularized the word with the publication of his book The Uncanny in 1919, which elaborated on the idea as not just the sensation of the unknown but also something capable of bringing out other hidden or repressed elements. He even went so far as to describe the uncanny as frightening.
Mary Ellen Mark, “Tashara and Tanesha Reese, Twins Days Festival, Twinsburg, Ohio” (1998; printed later), gelatin silver print, 20 x 24 inches. Photo by Lee Stalsworth. Image © Mary Ellen Mark/The Mary Ellen Mark Foundation
During the 20th century, the Surrealists often turned to the concept to build a sense of mystery or tension in their works. Meret Oppenheim, for instance, famously created a teacup lined with fur, simply titled “Object” (1936), widely regarded as an iconic example of the movement.
Oppenheim is one of more than two dozen artists whose work will appear in the National Museum of Women in the Arts’ forthcoming exhibition, Uncanny, featuring recent acquisitions and rarely shown pieces in NMWA’s collection, plus special loans.
More than 60 works by renowned figures of modern art history like Louise Bourgeois, Remedios Varo, and Leonora Carrington will be shown alongside the likes of contemporary artists like Shahzia Sikander, Laurie Simmons, and Gillian Wearing. The large-scale presentation is the first to approach the concept through a feminist lens, organizing works around themes of safety and surreal imaginings.
The show also plumbs the phenomenon of the “uncanny valley,” a term coined by robotics engineer Masahiro Mori in 1970 to describe the apprehension or discomfort one feels when confronted with something that is almost human but not quite, like video game characters that appear realistic yet still somehow seem “off.”
Laurie Simmons, “The Music of Regret IV” (1994), Cibachrome print, 19 1/2 x 19 1/2 inches. © 2019 Laurie Simmons
In Laurie Simmons’ “The Music of Regret IV” (1994), a female ventriloquist dummy sits in the center of a circle of six male dummy dolls, whose gazes are trained on her as she looked out into the distance. Tapping into a medium that has been used in the horror genre to instill a sense of creepiness or dread, Simmons’ central character is dramatically spotlit, her smile belying the reality that she is unsettlingly hemmed in.
Along the theme of safety, or specifically unsafe spaces, Fabiola Jean-Louis’s elaborately staged photographs tell two stories at once. The artist portrays “seemingly innocuous portraits of close acquaintances wearing elaborate period costumes typical of upper-class European women, while disturbing images of racial and sexual violence are hidden within the background or details of a dress, reminding the viewer of the lineage of violence,” says an exhibition statement.
Many works in the show address physical trauma or the body’s relationship to the unknown. Frida Orupabo’s photographic collages, for example, portray Black figures that evoke colonial histories, critiquing historical violence and injustices through a process of fragmenting, distorting, and multiplying body parts.
Orupabo’s compositions echo the surrealist collaborative practice of cadavre exquis, or exquisite corpse, in which participants add to elements others have drawn without being able to see their work, producing intuitive and peculiar drawings.
Frida Orupabo, “Two Heads (detail)” (2022), framed collage with paper pins, 58 1/4 x 41 1/2 inches. © Frida Orupabo, courtesy of the artist and Galerie Nordenhake Berlin/Stockholm/Mexico City
“The enigmatic, darkly humorous and psychologically tense artworks in Uncanny give form to women artists’ powerful expressions of existential unease,” said NMWA Associate Curator Orin Zahra, who organized the exhibition. She continues:
Rather than comfort and soothe, these ghostly and fantastical figures haunt the unconscious. Instead of picturesque images, artists offer disquieting spaces that unsettle the viewer. In focusing on the ambiguity between reality and fiction, artists explore increasingly blurred lines between the artificial and eerily human.
Uncanny opens February 28 and continues through August 10 in Washington, D.C., highlighting painting, sculpture, photography, works on paper, and video made between 1954 and 2022. Learn more and plan your visit on the museum’s website.
Fabiola Jean-Louis, “They’ll Say We Enjoyed It” from the series ‘Rewriting History’ (2017), archival pigment print, 33 x 26 inches. © Fabiola Jean-Louis, courtesy of the artist and Galerie Myrtis
Gillian Wearing, “Sleeping Mask (for Parkett, no. 70)” (2004), wax reinforced with polymer resin, paint, 8 1/4 x 5 5/8 inches. Photo by Lee Stalsworth. Artwork © Gillian Wearing/Artists Rights Society, New York/DACS, London
Julie Roberts, “Sigmund Freud Study” (1998), oil on acrylic ground on cotton duck, 84 x 72 inches. Photo by Lee Stalsworth. Artwork © Julie Roberts/DACS, London
Gillian Wearing, “Me as Mona Lisa” (2020), chromogenic print, 24 1/4 x 19 1/8 inches. © Gillian Wearing, courtesy of the artist, Maureen Paley, London, and Tanya Bonakdar Gallery, New York/Los Angeles
Leonora Carrington, “The Ship of Cranes” (2010), bronze, 26 x 14 x 42 1/2 inches. Photo by Lee Stalsworth. Artwork © Leonora Carrington/Artists Rights Society (ARS), New York
Remedios Varo, “Fenómeno de ingravidez (Phenomenon of Weightlessness)” (1963), oil on canvas, 29 1/2 x 19 5/8 inches. © 2023 Remedios Varo/Artists Rights Society, New York/VEGAP, Madrid
Polly Morgan, “Receiver” (2009), taxidermy quail chicks and Bakelite telephone handset, 9 x 2 1/2 x 3 1/2 inches. Photo by Lee Stalsworth. Artwork © Polly Morgan
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Embellished Vodou Flags by Myrlande Constant Spotlight ‘The Spiritual World of Haiti’
by Aurelia Butler 28 January 2025, 17:49
“Ceromine Bois Caiman” (date unknown), beads and sequins on fabric, 52 x 82 inches. All images © Myrlande Constant, courtesy of the artist and Fort Gansevoort, New York, shared with permission
Embellished Vodou Flags by Myrlande Constant Spotlight ‘The Spiritual World of Haiti’
January 28, 2025
ArtHistorySocial Issues
Kate Mothes
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When Myrlande Constant (previously) was a teenager, she worked alongside her mother in a commercial wedding dress factory in Port-au-Prince. There, she learned the tambour embroidery technique, which utilizes a hook to create chain stitches with beads and sequins on fabric.
“By foregrounding her specialized skills honed in the fashion industry, Constant’s approach to drapo has broken gender barriers and elevated the overlooked creative labor of Haitian female factory workers to the realm of fine art,” says a statement from Fort Gansevoort, which will present the artist’s work next month in a solo exhibition titled The Spiritual World of Haiti.
“Marasah-Cai Leh-Créole-Marasah-Guinin-Marasah-bois” (date unknown), beads and sequins on fabric, 74 x 55.25 inches
Drapo, or drapo Vodou, typically describes a style of embroidered flag embellished with beads or sequins, but the term can also be applied to a wide range of art forms like painting, clothing, assemblages, and sculptures. Constant’s pieces, which she has been renowned for since the 1990s, highlight a variety of materials, colors, textures, and all-over compositions brimming with ritual activity and symbols.
Haitian Vodou, an African diasporic religion that developed between the 16th and 19th centuries, merged Western and Central African traditions with Roman Catholicism. Its divine creator, Bondye, is inaccessible to humans, so spirits known as lwa‘s serve as intermediaries that can be invoked during ceremonies by possessing individuals, enabling communication with Bondye and transmission of advice, admonishment, or healing.
“Though she considers her art-making to be rooted in spirituality, Constant does not create her works for the purpose of display in Vodou temples, preferring instead to exhibit them in museums and galleries internationally,” a statement says.
For Constant, art-making is a statement of resistance within the context of Haiti’s extreme political and economic instability. The nation’s current unrest was spurred by protests against high fuel prices in 2018 and a demand that then-president Jovenel Moïse resign. He refused to step down but was assassinated in 2021, further escalating tensions. A federation of gangs continues to clash with the government, spawning more protests, violence, and perpetuating an evolving humanitarian crisis.
Detail of “Au nom de 29 points cimetiere par pou voir Baron Samedi”
“Marinette Bois Chèche” is the earliest work that will be on view in the exhibition and depicts the martyrdom of Vodou lwa Marinette. According to folklore, Vodou lwa Marinette was burned alive for fighting against slavery and participating in a paradigm-shifting Bwa Kayiman ceremony in 1791, which spawned the 12-year Haitian Revolution.
The insurrection, an uprising of enslaved people against French colonial rule, is unique in history because it led to the founding of a state ruled by former captives and non-white people and free from slavery—although it still permitted forced labor. Constant’s title translates to something like “Marinette of the dry wood,” evoking the ceremony that typically takes place around a bonfire and calling upon a momentous period in Haiti’s history.
The artist’s drapo are densely beaded and often much larger than their traditional counterparts. The most recent work on view in the exhibition, “Devosyon Makaya” spans ten feet wide and took around three years to create. Constant describes her process as “painting with beads,” transforming fabric and findings into elaborate narratives evoking time-honored Haitian customs.
The Spiritual World of Haiti opens on February 27 and continues through April 26 in New York City.
“Au nom de 29 points cimetiere par pou voir Baron Samedi” (date unknown), beads and sequins on fabric, 58 x 70 inches
“Marinette Bois Chéche” (1994), beads and sequins on fabric, 33 x 37 inches
“Par pou voir torit les saints torit les morts torit armes ou purgatoir bó manman ak bo papa
maternel et paternal en non digr cela mizerricorde” (date unknown), beads, sequins, and tassels on fabric, 76.5 x 96 inches
Detail of “Par pou voir torit les saints torit les morts torit armes ou purgatoir bó manman ak bo papa
maternel et paternal en non digr cela mizerricorde”
Detail of “Ceromine Bois Caiman”
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Turn-of-the-Century Tactile Graphics Illustrate Nature for People Who Are Blind
by Aurelia Butler 23 January 2025, 15:21
Insects and crustaceans. Image licensed from the Perkins School for the Blind Archives
Turn-of-the-Century Tactile Graphics Illustrate Nature for People Who Are Blind
January 23, 2025
ArtHistoryIllustrationNature
Kate Mothes
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In the Alsace-Lorraine region, bordering northeastern France and western Germany, the town of Illzach was once home to an institute for the blind. Martin Kunz (1847-1923) directed the school at the turn of the century and produced a remarkable series of embossed graphics that visually impaired students could use to learn about nature and geography.
Accompanied by braille descriptions, Kunz’s educational aids depict a wide range of plants, animals, and maps. To create each page, he hand-carved two wood pieces that formed a mold, into which he sandwiched paper to produce raised illustrations.
Crocodile chasing a man. Image licensed from Perkins School for the Blind Archives
The material was typically thick, and Kunz soaked it in water before placing it between the blocks so that the natural fibers would soften and stretch into shape. Leaves, fish, herons, crocodiles, crustaceans, and more comprise a wide array of designs that he mass-produced and made available to blind students all over the world.
The library of the Perkins School for the Blind holds a collection of dozens of Kunz’s late-19th and early-20th-century tactile graphics, and you can explore more examples from the collection on the Perkins Library’s Flickr.
Below, learn more about Kunz’s process in a video from the Museum of the American Printing House for the Blind, presented by director Mike Hudson. And keep an eye on the APH’s website for news about The Dot Experience, the organization’s museum expansion set to open in 2026 in Louisville, Kentucky, that applies inclusive design standards and brings disability access to the fore.
Various plants. Image licensed from Perkins School for the Blind Archives
Birds. Image licensed from Perkins School for the Blind Archives
Flying fish. Image licensed from Perkins School for the Blind Archives
Tuna and swordfish. Image licensed from Perkins School for the Blind Archives
Squid. Image licensed from Perkins School for the Blind Archives
Birds. Image licensed from Perkins School for the Blind Archives
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In Saqqara, Archaeologists Uncover the Sumptuous 4,100-Year-Old Tomb of a Royal Physician
by Aurelia Butler 15 January 2025, 15:11
All images courtesy of Mission Archéologique Franco-Suisse de Saqqâra, shared with permission
In Saqqara, Archaeologists Uncover the Sumptuous 4,100-Year-Old Tomb of a Royal Physician
January 15, 2025
ArtHistoryScience
Kate Mothes
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For ancient Egyptians, the afterlife—also called Duat, among other names—was a mystical realm overseen by the god Osiris, who personified rebirth and life after death. But entry to Duat was anything but guaranteed; when a person died, their spirit traveled across vast, challenging terrain and deposited them at the Hall of Final Judgment, where their heart was weighed against a feather from Ma’at, the goddess of justice and truth.
In preparation for the afterlife, royals, dignitaries, and the wealthy elite constructed great tombs. The most elaborate among them were painted with ornamental murals that shared one’s accomplishments, packed with artwork and riches to demonstrate each individual’s status and accompany them to Duat.
Expansive ancient necropolises complemented large cities, where society’s upper crust commissioned tombs, temples, and pyramids. For the capital of Memphis, the final resting place was typically Saqqara, which contains some of Egypt’s oldest monuments, some of which date back to the First Dynasty around 5,000 years ago.
Scholars continue to unfurl millennia-old mysteries as archaeological excavations carry on in Saqqara. And sometimes, as researchers from the Mission Archéologique Franco-Suisse de Saqqâra (MAFS) recently found out, marvelous and unexpected discoveries still emerge from the sand.
During the 2024 season, as the team excavated near a mastaba—a large-scale, rectangular, flat-roofed tomb—they discovered a number of smaller burials, including a “kiln” tomb. Also known as “oven” tombs, these burials are “made of raw bricks that are characterized by their vaulted ceiling,” says a statement from MAFS. “They are built several meters below the ground, and the only way to access them is through the burial shaft, always placed to the north of the entrance.”
Typically, kiln tombs are “fairly simple mud brick monuments, sometimes with limestone walls, and even less often decorations,” MAFS says. Today, they are also often empty as a result of looting throughout the centuries. But instead of a basic, unadorned room, the team found vibrant wall paintings commemorating a doctor who died around 4,000 years ago.
Archaeologists uncovered a stone tablet bearing the doctor’s name, Tetinebefou, near the entrance. A stele is a stone slab featuring text, imagery, or both, and in ancient Egypt, a false door stele represented a portal for the deceased’s spirit pass through into the afterlife. As researchers explored farther, the physician’s name was represented in other locations, confirming it to be his tomb.
As reported in Live Science, Tetinebefou was known as a “dean of the palace physicians,” with inscriptions referring to him also as “conjurer of the goddess Serqet,” who was associated with protection from scorpion stings. He was also prescribed the titles of “director of medicinal plants” and “chief dentist,” both of which are unusual designations in ancient Egypt. It’s unclear which pharaoh he may have served, but MAFS’s lead Egyptologist Philippe Collombert suggests Tetinebefou may have worked under Pepi II, who reigned between approximately 2246 and 2152 B.C.E.
Inside the tomb, relief carvings of urns, furniture, hieroglyphs, and garments are complemented by colorful patterns and richly textured ceiling. At some point in the past, the doctor’s tomb had indeed been looted, and only tiny fragments of objects remained. The decorations, however, mark an exceptional discovery.
A documentary slated for 2026, directed by Frédéric Wilner, will take a deeper dive into the details of this excavation. In the meantime, explore more on the MAFS website.
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‘Doing Is Living’ Highlights Five Decades of Ruth Asawa’s Biomorphic Wire Sculptures
by Aurelia Butler 7 January 2025, 22:07
Installation view, ‘Ruth Asawa: Doing Is Living,’ David Zwirner, Hong Kong, November 19, 2024 to February 22, 2025. All artworks © 2024 Ruth Asawa Lanier, Inc./Artists Rights Society (ARS), New York. Images courtesy of David Zwirner, shared with permission
‘Doing Is Living’ Highlights Five Decades of Ruth Asawa’s Biomorphic Wire Sculptures
January 7, 2025
ArtHistory
Kate Mothes
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In the wake of World War II panic and paranoia, the U.S. government feared that Japanese Americans would commit acts of sabotage against the nation. Along with some 120,000 Japanese Americans living in the western part of the country, Ruth Asawa (1926-2013) and her family—separated from their father, who was sent to a camp in New Mexico—were uprooted in 1942 and sent to another internment camp hastily organized at the Santa Anita race track in Arcadia, California. There, Asawa and her siblings lived in two horse stalls for five months.
Since Asawa no longer had to work on the farm, she began to fill her days by drawing. “Among the detainees were animators from the Walt Disney Studios, who taught art in the grandstands of the race track,” says the artist’s estate. “In September, the Asawa family was sent by train to an incarceration camp in Rohwer, Arkansas, where Ruth continued to spend most of her free time painting and drawing.” This creative practice would shape the rest of her life.
“Untitled (S.081, Hanging Four Interlocking Cones)” (c. 1960-1965)
At David Zwirner in Hong Kong, a new exhibition titled Doing Is Living celebrates Asawa’s renowned wire sculptures (previously) and intimate works on paper. The show marks the first solo presentation of her work in Greater China, focusing on the artist’s connection with the natural world.
“I study nature and a lot of these forms come from observing plants,” Asawa said in a 1995 interview. “I really look at nature, and I just do it as I see it. I draw something on paper. And then I am able to take a wire line and go into the air and define the air without stealing it from anyone.”
Asawa began developing her wire sculptures in the 1940s while a student at Black Mountain College. An experimental liberal arts school nestled in the hills of rural North Carolina, the college was a progressive program designed to shape young people into well-rounded individuals who could think critically as they proceeded into society.
The school centered democratic processes, placing the responsibility for education with the students themselves, who often weighed in on admissions and new faculty selections. Students were expected to contribute to everyday operations by working on the farm, cooking in the kitchen, and constructing school buildings and furniture as needed.
Asawa enrolled at BMC in 1946 and spent three years there. “Teachers there were practicing artists,” she said. “There was no separation between studying, performing the daily chores, and relating to many art forms.” She counted painter Josef Albers, inventor Buckminster Fuller, mathematician Max Dehn—and many others—among lifelong influences. “Through them, I came to understand the total commitment required if one must be an artist,” she added.
Installation view
“For Asawa, her time at Black Mountain was so transformative because its culture gave her the right to do anything she wanted to do,” says her estate, adding:
For the first time, she was expected to have an opinion. She encountered teachers who gave her the freedom and responsibility to fail or succeed as only she could, as a unique individual. She lived among strong, creative women—Trude Guermonprez, Anni Albers, and Marguerite Wildenhain, to name a few—who lived as working artists. Black Mountain College gave her the courage to become an artist and the creed by which she would live the rest of her life.
In late 1949, after her time at the college, Asawa moved to San Francisco with Albert Lanier, whom she soon married. In the 1950s, prestigious exhibitions like the Whitney Biennial and a show at the San Francisco Museum of Modern Art introduced her work to a growing audience. Asawa was also passionate about education, and she became the driving force behind the creation of the San Francisco School of the Arts.
When she began working with wire, Asawa experimented with relatively conventional basket designs before moving into biomorphic, abstract works that could be strung from the ceiling. She learned a crochet technique in Toluca, Mexico, where she visited Josef Albers in 1947 while he was on sabbatical.
“Untitled (S.210, Hanging Single-Section, Reversible Open-Window Form)” (1959)
Many of her works incorporate nested, membrane-like “form-within-a-form” layers in which elements appear to fold in on themselves or turn inside-out. Asawa later remarked, “What I was excited by was that I could make a shape that was inside and outside at the same time.”
Doing Is Living highlights intricate, ethereal pieces that merge elements of textile and sculpture. Delicate and airy, her compositions “range from elaborate multi-lobed compositions to small spheres and billowing conical forms that require extreme technical dexterity to achieve,” the gallery says. Highlights also include her heavier tied-wire pieces, which she began making in 1962, which showcase branch-like organic forms and biological phenomena.
“After having been gifted a desert plant whose branches split exponentially as they grew, Asawa quickly became frustrated by her attempts to replicate its structure in two dimensions,” the gallery says. “Instead, she utilized industrial wire as a means of mimicking the form through sculpture and, in doing so, studying its shape.” Asawa was fascinated by the permeability of the sculptures and the viewer’s ability to look through them, like seeing the sky between tree branches.
“Relentlessly experimental across a variety of mediums, Asawa moved effortlessly between abstract and figurative registers in both two and three dimensions,” the gallery says. The work in this show spans five decades and exemplifies the range of media and techniques she employed in her career.
Doing Is Living continues through February 22. Learn more about the exhibition on David Zwirner’s website, and dive further into Asawa’s work and biography on her estate’s website.
“Untitled (S.862, Wall-Mounted Tied-Wire, Open-Center, Five-Pointed Star with Five Branches)” (c. 1969)
Installation view
“Untitled (S.524, Hanging Miniature Single Section, Reversible Six Columns of Open Windows)” (c. 1980-1989)
Installation view
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