Phone Tag: Interview with Sári Ember

Glorious times, Karlin Studios, Prague, 2019. Courtesy of the artist and Ani Molnár Gallery

Sári Ember works in stone, clay, and fabric to create sculptural installations that evoke human culture across time and place. The Budapest-based artist brings her personal experiences to archetypal forms, which equally allow the viewer to see their own inner worlds and associations in the work. In this Phone Tag interview, we discuss collaborating during the pandemic, how time in Brazil shaped her as an artist, and her intuitive working process.

Phone Tag is a generative interview format, where I ask each participating artist five questions (plus others as the discussion meanders). At the end, I ask him or her to introduce me to an artist whose attitude and work they find interesting and/or inspiring, who I then interview with the same five questions.

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Linnea West:  What are you working on now?

Sári Ember:  Strangely, I haven’t been working for several months now. I decided during the pandemic that, as everything is postponed, I would just make what I was longing for. I took a sabbatical. It was very good. But now it’s nice to have some deadlines, and I’m excited to get back to work. I will have a dual show in October with Eszter Kállay.

She’s mainly a poet, and also an artist. I invited her to do this show. She would present her poems and I would show objects. It’s nice that this has been a process that we started in February. During the quarantine, we exchanged emails. I like that we had this long preparation period and dialogue.

I was due to have a solo show in the gallery which represents me—Ani Molnár Gallery. I had this idea: I wanted to do something about my grandmothers. My last grandmother died a year ago so now, therefore, all this generation is dead. I’ve been dealing with the death of my grandmothers a lot. I was very close to both of them, and I’ve been very close to their problems somehow too.

I was thinking about how they influenced me, the life they lived, and through their point of view how they can understand my life and my problems. I’m often nostalgic or admiring some things from their lives. I feel a lot of love and anger, pride and shame, in my connection to them, which is connected to the female roles they had to play, and the roles I do not want to play.

I very much felt connected to Eszter’s poems. They are in first person; they are both very everyday and celebrational at the same time. I felt my grandmother’s presence and related questions. The presence of her own body. Not only her mind, but also her body, how it is present on the street. What does it mean, a female body? I’m making big ceramic vessels and vases, black and grey with some drawings on them. There will be some androgynous and female figures in different situations painted or drawn on these vessels. It’s still in progress.

Pouring water (Black), 2020, ceramics, 0.3 x 5.4 x 5.2 cm. Courtesy of the artist and Ani Molnár Gallery

LW:  Do you think the work is different because you have been collaborating with Eszter over such a long period of time?

SE:  I don’t know if it’s different. I didn’t have different ideas about the exhibition, but I’m more confident about it. I understand it more. I am more involved in her poems, and she’s more involved in my works or my way of thinking, and this led to a very subtle selection of works, where I think the texts and objects will communicate in a way that it can create a new understanding for both.

LW:  I wonder if that’s a silver lining of the pandemic, that when you take more time you can have deeper relationships. I often feel like I’m having conversations with people now that are very real, very intimate.

SE:  It’s strange that when we do things fast and more superficial way, they still often happen. Exhibitions happen, and events happen. It feels so good to do it with more attention and more time.

Pile of eyes, 2019, marble, granite, lime stone, 26 x 26 x 6 cm. Courtesy of the artist and Ani Molnár Gallery

LW:  Who has influenced your artistic practice? That doesn’t necessarily have to be an artist, just anyone who influences how you approach your work.

SE:  Actually, I think what mostly influenced my works are people close to me doing artistic work or other creative processes, such as architecture.

I was very influenced by my best friend, and a very good friend, who are architects; Zsófia Kronevetter also makes ceramics. She’s a wonderful, creative person. I learned making ceramics from her. It really opened new fields for me. I was very influenced by my ex‑boyfriend, Bruno [Baptistelli], who was the first artist that I knew so closely. Understanding his process was very important for me. We made this project CHANGE-CHANGE, a nomadic artist run space. We organized five shows, and the artists and curators were all staying in our house for a week and preparing the exhibition. It was a very intense and inspiring experience for me. It was like going to a residency, but people came to our home. Among them was Daniel Lie, a Brazilian artist, and they inspired me a lot. They are a Brazilian artist. We had an outdoor exhibition space, and one afternoon while preparing, they took a little pillow and said “I’m going to sleep there.” They slept there to see what their dreams are, how they wake up, what are their intuitions. That’s wonderful.

Now I am very influenced by my boyfriend. He has a very different approach to art. It’s very critical and deals with ethical questions. I’m very fond of his way of thinking, which is very different than my process.

When I was in Brazil from 2013 to 2015, I was overwhelmed by the Brazilian art scene. I saw a lot of exhibitions, and I was in touch with lots of artists. The art scene is so open… Of course, it has its limits, but it’s very open with the forms and how you express things. It’s very much about the thought and the intuition. For me, that was very much part of being in Brazil, to see how these people work.

Blue vase with eyes (No. 18), 2018. glazed ceramics, 53 x 21 x 21 cm. Courtesy of the artist and Ani Molnár Gallery

LW:  I’m curious because you mentioned one influence is your boyfriend, and that he has a critical perspective in how he approaches his work. I wouldn’t necessarily use that word to describe your practice, but I do think you’re thinking of social roles to some degree, too. For example, when you think about your grandmothers, you’re also thinking about the role of women in society, but maybe it’s more from a perspective of how it feels to live it.

SE:  Yeah, it’s true. My starting point is intuitive. I don’t read for my topics. I work based on what I experience. Whereas he researches. He reads about the historical context, studies, articles.

I’ve been thinking a lot about why I talk about these topics in a very delicate and kind of poetic way. For me, it wouldn’t be my language to speak directly, because I like to approach more people with my work. Even with my opinions, I would like to leave more layers or ways of interpretation.

The forms or materials I use are very simple. Not simple, but I carve faces and figures in stone or ceramic vessels; these are kind of objects that we know well from ancient history. We make our own interpretation of these objects based on our point of views and connections to them. I really like that we don’t really know what they are. I like to provide this experience of my work, that you don’t really know what it is.

LW:  Right. There’s an openness to that.

SE:  Yeah. I like to keep that openness.

Untitled (Mask No 6.), 2017, marble, 29.5 x 23 x 2 cm. Courtesy of the artist and Ani Molnár Gallery

LW:  When did you first think of yourself as an artist?

SE:  I think that was also in Brazil. I studied photography, and for a few years I was a photographer. I wanted to go to Brazil, and I was looking for residencies like an art residency, a photography residency. I found a close deadline, and I applied, and I got it. In Casa Tomada, we were eight international and Brazilian artists sharing a small studio space, and having some talks and visits together. It was the first time I was considered simply as an artist and not a photo-artist. It was very interesting for me. Also, it was the first time I had a studio, so I had a table outside of my home where I can do whatever. Then I started to call myself an artist. I wasn’t very confident. In the Hungarian language, if you say, “I’m an artist,” it almost sounds like, “I’m an asshole.”

[laughter]

It sounds pretentious. At that time, all my artist friends, I asked them: “When they ask you, what do you do, what do you say?” Then they said, “I say my practice is painting.” Or, “I am doing a graphic work,” or, “I’m making sculptures.” [laughs] No one really said, “I’m an artist,” which has many layers. It’s about confidence. It’s also about the prejudice you get. “OK, but what do you do?”—I mean, you can’t make a living off it. It’s your hobby, practically, or your passion.

LW:  You mentioned having a studio for the first time, and now of course, you’re making objects. I’m curious… is your practice largely studio-based? What’s an ideal day in the studio?

SE:  My practice is not very studio‑based. I had a studio, and then for a year now I haven’t had a studio. I was away for residencies too, so I decided to just have a storage for some time. But now I will have again a small space. Otherwise I work at home. I make the ceramics at home. The stone pieces, I plan on my computer, and then I go to the stone carver and I choose the stones. I don’t actually make them, but there are smaller pieces which I bring home. Then I can live with them a little to see what to do with them. I would like my work to be more studio‑based but it’s mostly my sketchbook and computer and kitchen table.

LW:  Are you able to do all the ceramics at home?

SE:  It’s quite good to do at home because with ceramics time is very important. I let something dry for two hours, or five hours, or half a day, or one day. Then I do another step in the process, which might be 10 minutes, but I have to do it at the right dryness. It’s good to do it at home. Then I bring it to fire somewhere else.

Leporello with lying figure in green, 2019, marble, 130 x 50 x 22 cm. Courtesy of the artist and Ani Molnár Gallery

LW:  That makes sense. My final question is my favorite because people have a lot of interesting answers. Do you think as an artist, it’s more important to be in a big city—a place maybe like Budapest, or New York, or whatever—where it’s busy and there’s a cultural scene and there are galleries, or to be in a smaller place where you can focus on just making?

SE:  The ideal would be to live in the countryside. To have space and time and calmness, no distraction from work. Then spend two months in New York, or London, or whatever. It’s interesting because Budapest is somewhere between the two. It’s a small city where many things are happening but not the big important things.

It’s calm, but then it’s not super calm. It’s somewhere in the middle. Actually, I quite like it. Recently I’m not longing for too much inspiration, to see other artworks or concerts. Mostly, the input is tiring to me, so I’m very selective now.

LW:  There are moments where I really miss seeing art. But I don’t know if I need it as much as I thought I did before the pandemic started.

SE:  True! I think at some point in the next months I will miss seeing art and travelling a lot.

I remembered one more thing for the studio practice, that there is one thing I do in the studio that I can’t do at home. Since Brazil, I have a practice of making collages, even if I only do thirty a year. It’s a very nice, loose way to think about new works and projects. It’s a very different material. It’s not stone; it’s not ceramics; it’s two‑dimensional. It’s the abstract, third version of my work and it’s very free to make them. That, I miss a lot. That’s why I would like to have a studio again.

LW:  That’s great. Thank you for participating in this interview.

SE:  Thanks.

Untitled (white marble half mask on black – king), 2019, paper collage,
16.6 x 11.7 cm. Courtesy of the artist and Ani Molnár Gallery

“My Place is Placelessness”: Shahpour Pouyan at the Rubin Museum

Installation view, Clapping with Stones: Art and Acts of Resistance at the Rubin Museum. August 16, 2019-January 6, 2020

Architectural models turned on their head, or their sides, ash spilling out of them. My Place is the Placeless (2016-2019) is a set of 15 glazed stoneware objects. With them, Shahpour Pouyan transforms architectural form into personal relics. This installation is part of the exhibition Clapping with Stones: Art and Acts of Resistance on view at the Rubin Museum through January 6, 2020.

Installation view of Shahpour Pouyan, My Place is the Placeless (2016-2019)

The objects are neat but handmade, finished in a neutral palette yet rough edged. Each is unique, and displays the roof of a different type of building, which might be round or pointed. Thick red earthenware walls peak out of the unglazed edges. Ash spilling out makes them feel a little less static, a little more in process of coming together or falling apart. What brings these miniature domes together in a vitrine?

Installation view of Shahpour Pouyan, My Place is the Placeless (2016-2019)

Shahpour Pouyan made this body of work in response to the results of a DNA test, which informed the New York-based, Iranian-born artist that his genetic heritage came from far-flung parts of the world such as Scandinavia and South Asia. The artist created architectural forms based on the indigenous architectural practices of those disparate places, uniting them just as he in his person unites such a heritage–a kind of architectural genetics. Only later did Pouyan learn that those results were a mistake, and some of those connections were false. As he continued making this group of work, he added ash. The ash serves as a reminder of past histories, which may or may not have been real.

Installation view of Shahpour Pouyan, My Place is the Placeless (2016-2019)

The ash transforms the little vessels into urns, while the form recalls the idea of dwelling and home. Pouyan materializes the forms of home and the past but is distanced from it. The title of the work, “My Place is the Placeless,” comes from a poem by Rumi:

I am not from the East

or the West,

not out of the ocean

or up from the ground,

not natural or ethereal,

not composed of elements at all.

I do not exist,

am not an entity in this world

or in the next,

did not descend from Adam and Eve

or any origin story.

My place is placeless,

a trace of the traceless.

These little monuments of poetic form mark what could be as much as what is. In doing so, they question any kind of origin story.

Installation view of Shahpour Pouyan, My Place is the Placeless (2016-2019)

Pouyan’s work resists the easy and straightforward identities that we give to ourselves and others, offering a multi-valent mode of being instead. From onion dome to stupa, one can draw formal parallels between the rounded and pointed tops as well. Artmaking in this case is an act of reconciliation, imagining all the heritages together at one table. Such a syncretic understanding of culture is amplified by the view of the installation just beyond Pouyan’s vitrine.

Installation view, Clapping with Stones: Art and Acts of Resistance at the Rubin Museum. August 16, 2019-January 6, 2020

272 suspended red lanterns act as a central visual point for the installation Lotus: Zone of Zero (2019) by Kimsooja, from which comes the layered sounds of Tibetan, Gregorian, and Islamic chants. The lanterns visualize the lotus, a motif of contemplation in the Buddhist tradition that here presents a call for unity even while it visually unifies the space around a central point.

Installation view of Shahpour Pouyan, My Place is the Placeless (2016-2019)

The exhibition moves succinctly between the work of many artists–from Nari Ward and Hank Willis Thomas to Kadar Attia and Lida Abdul–and it can be difficult, even jarring, to move so quickly between strong perspectives that require understanding a local context. Within his own work, Pouyan makes it seem both natural and mythic.

Clapping with Stones: Art and Acts of Resistance is on view at the Rubin Museum until January 6, 2020.

Burgeoning Forms: Mrinalini Mukherjee at the Met Breuer

Mukherjee
Mrinalini Mukherjee, Sri (Deity), 1982

I feel astonished when I encounter powerful, oversized female forms in art; they are all too rare. In itself, that is a reason the exhibition of large knotted fiber works by Indian sculptor Mrinalini Mukherjee on view at the Met Breuer demands closer attention. Modernist forms expand freely across medium into humble and coarse textiles that recall their origin in a living world. Her hanging gods and goddesses invoke an experience of presence and awe, and they straddle (or collapse) ideas of Western and Indian art. All of which this concise exhibition of some thirty large textile sculptures, rippling with pockets and folds, and smaller groupings of Mukherjee’s ceramics and bronze demonstrates.

Mrinalini Mukherjee at Met Breuer
Fiber works made between 1982-1985. Installation view of Phenomenal Nature: Mrinalini Mukherjee exhibition at the Met Breuer.

A strong hand in the design of the exhibition cuts the Met Breuer’s Brutalist interior into a serpentine path, lilac and neutral curtains delineating alcoves for groupings of the large hanging sculptures. Grouping the sculptures brings individual figures–created separately over many years–into tableaus that suggest narrative. Combined with the curtains, the effect is of refined theatrics. This might trivialize weaker work, but here each piece retains its gravitas. Their frontality, even in clearly three-dimensional works like the above, recalls the line up of a frieze or suggests characters on a stage. The exhibition text suggests that Mukherjee, although not religious, was inspired by Hindu temple carvings and paintings of gods and goddesses. The works are titled with names such as Yakshi (Female Forest Deity) and Rudra (Deity of Terror). Whether looking up at imagery in a temple or at Mukherjee’s larger-than-life sculptures, the intended impact is awe.

Mrinalini Mukherjee at Met Breuer
Mrinalini Mukherjee, Basanti (She of Spring), 1984

Mukherjee began working with rope while an art student in Baroda, India in the 1970s, under the guidance of K.G. Subramanyan. Subramanyan encouraged his students to abandon the Western divide between art and craft, and under his guidance she experimented with ways of braiding and knotting rope. Initial wall hangings quickly grew to embrace all the possibilities of this humble material as she developed ways of knotting that create internal support for her intricate and heavy organic forms. In works like Basanti (She of Spring), she brings a modern aesthetic (a turn to abstraction and an engagement with objecthood) to this rough material that recalls local craft traditions. Basanti was made in the 1980s, when Mukherjee was embarking on her most ambitious attempts to turn fiber into beings that hovered between the plant and animal kingdoms. She began to hang them from the ceiling so that they inhabited space as a free-standing sculpture rather than hanging flat against a wall. They spill out and over themselves, suggesting the growth of plants or the arrangement of organs as much as the human form.

Mrinalini Mukherjee at Met Breuer
Mrinalini Mukherjee, Woman on Peacock from 1991 and Pushp (Flower) from 1993.

As with flora and fauna, so with sexual organs, which the curator reads particularly in these two later works from the 1990s pictured above. One might understand Pushp (Flower) as one does many works by O’Keefe; in both cases representations of flowers begin to seem more and more like female genitals as you look. Here, it is many times larger than life-size. If Pushp is an enormous vulva confronting the viewer, it is one that exudes lifeforce and creates the sense of a powerful female sexual energy. A more complicated sculpture depicts a woman riding a peacock, that is, mounting a traditionally male animal in a union in which the female is the dominant force. This piece, her first fully free standing work, suggests a union not just of male and female, but human and animal, realms.

Mrinalini Mukherjee at Met Breuer
Installation view of Phenomenal Nature: Mrinalini Mukherjee exhibition at the Met Breuer.

Mukherjee began to work more in clay and metal in the 1990s, spurred by a residency at a ceramics center in the Netherlands. She was also working less with rope; it had become more difficult to source and some dyes less available. Installations like the one above show her working with rounded, ribbed, and furled shapes, arising from the ground like plants in a garden. Even in smaller works, Mukherjee takes up space, and it is clear that the natural world is her main source of inspiration.

Mrinalini Mukherjee at Met Breuer
Installation view of Phenomenal Nature: Mrinalini Mukherjee exhibition at the Met Breuer.

Mukherjee’s bronze palms likewise echo the natural world of plants and suggest fecundity pushed out to the limits of the natural, with thin leaves unfurling around long stamen. They are grounded in the natural world in their physical positions as well. They lie across the ground, preserved in the twists and furls of their making and with a soft sheen. These forms, much like those of nature, can seem grotesque as much as beautiful. Although concise, this exhibition overall allows one to see the artist expand, develop a mastery over form and material, and then continue on the next medium, from fiber to clay and bronze.

Mukherjee
Installation view of Phenomenal Nature: Mrinalini Mukherjee exhibition at the Met Breuer.

Muherjee’s practice of working in textile set her apart from many artists of her generation, as it has for so many who have gravitated to the medium of cloth and textiles, arts often associated with the home and the work of women. The scale and power of Mukherjee’s fiber works, combined with the controlled, elegant folds and braids that seem to hold them up, gesture to the type of world that might contain them. The phenomenological experiences of the fiber sculptures–how one feels in ones body in the presence of this larger, abstracted monstrous body–is that of an antediluvian past made present. It is well worth seeing in person to have that experience.

Phenomenal Nature: Mrinalini Mukherjee is on view at the Met Breuer until September 29, 2019.