I’d Rather Have Rainbow Capitalism Then Living In Constant Fear Of Discovery. The Woman In The Pride

Absolutely amazing 🏳️‍🌈🫶🌈

Berenice Abott, Solitary Drinker Lafayette Hotel, Greenwich Village, New York, 1948

Ai Weiwei, “Dropping a Han Dynasty Urn,” 1995

An astonishingly irreverent piece of work.  This triptych features the artist dropping a Han Dynasty (206 BC - 220 AD) in three photographs.  

When questioned about the work, he suggested that the piece was about industry: “[The urn] was industry then and is industry now.”  His statement, therefore, was that the urn was just a cheap pot two thousand years ago, and the reverence we feel toward it is artificial.  One critic wrote: “In other words, for all the aura of preciousness acquired by the accretion of time (and skillful marketing), this vessel is the Iron Age equivalent of a flower pot from K-Mart and if one were to smash the latter a few millennia from now, would it be an occasion for tears?”

However, the not-so-subtle political undertone is clear.  This piece was about destroying the notion that everything that is old is good…including the traditions and cultures of China.  For Ai Weiwei, this triptych represents a moment in which culture suddenly shifts (sometimes violently), shattering the old and outdated to make room for the new.  

We’ll leave a light on for you, Clarissa Bonet

not gay as in happy, but queer as in i love you

something i feel like queer ppl have been steadily forgetting over the last ten years or so is that “genderqueer” isn’t a specific nonbinary term, or even a synonym for nonbinary - it’s an umbrella term that encompasses nonbinariness and more. 

any flavour of trans (yes including “binary trans”)? you can call yourself genderqueer. fem, butch, androgynous, drag artist, crossdresser, or in any other way gnc? you can also use genderqueer. detrans but not in a radfem death cult kind of way? you too can be genderqueer. “i guess i’m basically cis but my other queer identity impacts my gender in a way that’s hard to put into words-” genderqueer!

it’s entirely acceptable and normal to be genderqueer but not nonbinary or genderqueer but not trans. it means literally nothing but “i’ve got a gender that’s queer” and it fucking rules we should use it so much more

Seattle teen calls out her dad’s Native American art. He learns she’s right

Sara Jacobsen, 19, grew up eating family dinners beneath a stunning Native American robe.

Sara Jacobsen, 19, grew up eating family dinners beneath a stunning Native American robe.            

Not that she gave it much thought. Until, that is, her senior year of high school, when she saw a picture of a strikingly similar robe in an art history class.

The teacher told the class about how the robe was used in spiritual ceremonies, Sara Jacobsen said. “I started to wonder why we have it in our house when we’re not Native American.”

She said she asked her dad a few questions about this robe. Her dad, Bruce Jacobsen, called that an understatement.

“I felt like I was on the wrong side of a protest rally, with terms like ‘cultural appropriation’ and ‘sacred ceremonial robes’ and ‘completely inappropriate,’ and terms like that,” he said.

“I got defensive at first, of course,” he said. “I was like, ‘C’mon, Sara! This is more of the political stuff you all say these days.’”

But Sara didn’t back down. “I feel like in our country there are so many things that white people have taken that are not theirs, and I didn’t want to continue that pattern in our family,” she said.

The robe had been a centerpiece in the Jacobsen home. Bruce Jacobsen bought it from a gallery in Pioneer Square in 1986, when he first moved to Seattle. He had wanted to find a piece of Native art to express his appreciation of the region.

       The Chilkat robe that hung over the Jacobsen dining room table for years.   Credit Courtesy of the Jacobsens      

“I just thought it was so beautiful, and it was like nothing I had seen before,” Jacobsen said.

The robe was a Chilkat robe, or blanket, as it’s also known. They are woven by the Tlingit, Haida and Tsimshian peoples of Alaska and British Columbia and are traditionally made from mountain goat wool. The tribal or clan origin of this particular 6-foot-long piece was unclear, but it dated back to around 1900 and was beautifully preserved down to its long fringe.

“It’s a completely symmetric pattern of geometric shapes, and also shapes that come from the culture,” like birds, Jacobsen said. “And then it’s just perfectly made — you can see no seams in it at all.”

Jacobsen hung the robe on his dining room wall.

After more needling from Sara, Jacobsen decided to investigate her claims. He emailed experts at the Burke Museum, which has a huge collection of Native American art and artifacts.

“I got this eloquent email back that said, ‘We’re not gonna tell you what to go do,’ but then they confirmed what Sara said: It was an important ceremonial piece, that it was usually owned by an entire clan, that it would be passed down generation to generation, and that it had a ton of cultural significance to them.“  

Jacobsen says he was a bit disappointed to learn that his daughter was right about his beloved Chilkat robe. But he and his wife Gretchen now no longer thought of the robe as theirs. Bruce Jacobsen asked the curators at the Burke Museum for suggestions of institutions that would do the Chilkat robe justice. They told him about the Sealaska Heritage Institute in Juneau.

When Jacobsen emailed, SHI Executive Director Rosita Worl couldn’t believe the offer. “I was stunned. I was shocked. I was in awe. And I was so grateful to the Jacobsen family.”

Worl said the robe has a huge monetary value. But that’s not why it’s precious to local tribes.

“It’s what we call ‘atoow’: a sacred clan object,” she said. “Our beliefs are that it is imbued with the spirit of not only the craft itself, but also of our ancestors. We use [Chilkat robes] in our ceremonies when we are paying respect to our elders. And also it unites us as a people.”

Since the Jacobsens returned the robe to the institute, Worl said, master weavers have been examining it and marveling at the handiwork. Chilkat robes can take a year to make – and hardly anyone still weaves them.

“Our master artist, Delores Churchill, said it was absolutely a spectacular robe. The circles were absolutely perfect. So it does have that importance to us that it could also be used by our younger weavers to study the art form itself.”

Worl said private collectors hardly ever return anything to her organization. The federal Native American Graves Protection and Repatriation Act requires museums and other institutions that receive federal funding to repatriate significant cultural relics to Native tribes. But no such law exists for private collectors.

       Bruce and Gretchen Jacobsen hold the Chilkat robe they donated to the Sealaska Heritage Institute as Joe Zuboff, Deisheetaan, sings and drums and Brian Katzeek (behind robe) dances during the robe’s homecoming ceremony Saturday, August 26, 2017.   Credit NOBU KOCH / SEALASKA HERITAGE INSTITUTE      

Worl says the institute is lobbying Congress to improve the chances of getting more artifacts repatriated. “We are working on a better tax credit system that would benefit collectors so that they could be compensated,” she said.

Worl hopes stories like this will encourage people to look differently at the Native art and artifacts they possess.

The Sealaska Heritage Institute welcomed home the Chilkat robe in a two-hour ceremony over the weekend. Bruce and Gretchen Jacobsen traveled to Juneau to celebrate the robe’s homecoming.

Saturday night........🌜🌜🌠🌠🌠

stupid leftists and their belief in *checks notes* the intrinsic value of human life

Beili Liu - The Mending Project (2011) 

“…Hundreds of Chinese scissors suspended from the ceiling in a shimmery cloud. The piece involved the artist sitting at a small black table, hand-mending patches of fabric together which visitors were encouraged to cut themselves near the entrance. As the performance continued, the piece grew as one continuous cloth and lay spread on the floor.  

The hovering mass of the downward-pointed scissors represent the distant fear and looming violence present in today’s cultural climate. The sharp blades above the artist are put in contrast by the silent and simple act of mending. The dichotomous result of the instant fear superimposed with the calming effect of the sewing created a surreal atmosphere in the room.”