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Galerie Bellemare Lambert April 8- May 6

À l’ombre d’une corolle

The title of Dominic Papillon’s latest solo exhibition at Galerie Bellemare Lambert loosely translates to In the Shadow of a Flower Blossom. Both the show’s title and the titles of the works provide poetic entry points, giving us a riddle or a clue while not telling us everything. I first noticed Dominic Papillon’s work at Papier in 2022 when his sculpture, Dure-Mère II was presented at Galerie Bellemare Lambert’s booth. At the Belgo, I was able to enjoy this paper, wax, and watercolour figurative sculpture more slowly. Dure-Mère II directly translates as “hard mother”, but the phrase is a scientific term for the outermost membrane of connective tissue which protects the nervous system, the dura mater. This is an interesting play on words, evoking both the ubiquitous human experience of being born to a mother, and also a thin layer that protects our vulnerability. This hollow sculpture represents a walking or posing human form, the sex unidentifiable. The paper and wax construction seems to refer to the delicacy of the human body, while the vibrant hues of the watercolour bring it to life. A headless and hollow form, this sculpture is in its foundation paper white flecked with salmon pinks and blues which give it the appearance of a gorgeous seashell, but also of disease, or varicose veins visible through translucent human skin. This seems to be a skin that someone has shed, leaving a shell behind. 

The work of Papillon is often simultaneously beautiful and grotesque. It calls to mind the complexity of the human condition, in that all that is gorgeous, enjoyable, and pleasurable in life is also temporal and bound to fade or end abruptly. We exist in places and forms which can have only temporary beauty; the material world is continuously replicating itself and leaving behind what is outworn. Is the frailty of the human condition what makes life so precious? When will the threat to the survival of our species make us treasure our own lives and the life of our planet?

Born in Quebec, Dominic Papillion lives and works in Montreal. He obtained his baccalaureate from UQAM in visual and media arts, and his master’s degree in sculpture from Concordia, where he now teaches sculpture. He is represented by Galerie Bellemare Lambert and he has shown there since 2015, and has had other solo exhibitions at Maison de la culture Frontenac, Plein Sud in Longueuil, Circa Art Actuel in the Montreal, Regart in Lévis, Sporobole in Sherbrooke, and Galerie Verticale in Longueuil among others. Papillon’s use of the human form in a playful but also serious way to evoke emotion and the human experience reminds me of the character of some works by Kiki Smith and David Aljmedt, but, of course, he has his own unique language.

Perhaps the most striking piece in the exhibition is a wall-mounted human form at the back of the first room in the gallery. Humeur acéphale II shows a limp, headless body with a sickly pallor, stuck to the wall with large daubs of pink or wine-coloured wax which resemble deflated balloons or oversized flower petals. These coloured wax pieces stand in warm contrast to the corpse-like tones of the figure, which, laying limp, recall Jesus being taken down from the cross, a scene recreated by so many artists during the Renaissance as The Deposition. Gallery director Christian Lambert said he admired the figurative wax pieces for their resemblance to marble, and indeed Papillon’s wax works do evoke classical marble figures from antiquity. 

The grotesque has long been a part of Christian art, with sculptures of suffering Christs or saints martyred prominently displayed, mostly in churches, reminding us of their stories. A wax figure also evokes death in other ways, sometimes creating a look that is reminiscent of the tradition of human bodies presented after death preserved in formaldehyde, made up and patched up with putty so that their loved ones can regard them one last time and say goodbye. Our culture has a strange relationship with life, often not valuing it while alive, but also not giving much attention to death, avoiding thought of such matters, thereby keeping death out of sight and out of mind. Wax is an interesting medium for a sculptor to work in, it resembles the human body in texture and feel, and as such, it can be used to get remarkably life-like effects. The heating and drying process of the material makes it very malleable, but also vulnerable to changes in temperature. Wax is also used by sculptors in techniques such as with lost wax casting. Wax work figures are a fascinating and kitschy human preoccupation often shown in museums as a tourist attraction, showcasing famous figures in a bizarre state that is at the same time very life like, very dead, and also often comical. 

One of the most intriguing pieces in the show is Papillon’s Humeurs acéphales, a ceramic work where the figure is cast in nearly matte black is emerging from underneath a gold-coloured blanket made from thick coils. The person underneath seems to be undergoing some sort of transformation, and three feet can be seen along with three hands. Is there more than one being underneath, engaging in carnal activities? Or do the hands and toes tense from pain? No head can be seen, and from the title we can wager that what is felt is of the mind, not of the body—the title of the piece translates as “headless mood”. To quote Lewis Carroll’s Alice in Wonderland, “don’t lose your head!”

Alanguissement is another work that plays on words as well as forms, and brings some levity and pop-style (think Rocky Horror or the Rolling Stones). The word alanguissement means languor, which is a mood of lassitude or indolence. A langue is a physical tongue as well as a language, and a huge, lolling, red wax tongue is what replaces the face on this pallid waxen bust. The man seems to be taste itself, his shoulderless huge throat emphasized by the way it emerges from the wall. Most of the head isn’t present, it is simply a massive, smooth, wax tongue. What if taste had a face? What if, in the sensual experience of being in a body, taste consumed you were little more than a tongue? What kind of languor could bring about such a moment? Can our desire ever be sated? 

On the wall and floor we find Abattis I, II, III. Generally speaking, they are iron-coloured ceramic works representing roughly-hewn body parts. Abattis I is a skinny arm, Abattis II is an arm, elbow and forearm, and Abattis III is a more abstract and barely identifiable torso which is presented on the ground. An abattis is a weapon formed from a branch of a tree, sharpened, and laid out defensively before the enemy in war to delay their approach, so that they may be fired upon to exact the maximum damage. Are these body parts the weapons or parts of the bodies that were wounded by the weapons? Or both, as a human race we destroy each other, despite being one family. These body parts look worn down and manipulated by touch, we can see the impressions of the artist’s hands and fingers. The effect is reminiscent of the consequences of being human. It makes me think of all that touches us, damages us, wounds us, all the ways we cause hurt and are hurt in turn. 

Near the Abattis sculptures is Dure-Mère I, a paper bust where the head seems to be tearing away layers of its own face with its hand. Like its sister piece, Dure-Mère II, this sculpture is also made from paper, wax, and watercolour, and the colour palette is the same. We seem to be able to see through its transparent skin to the capillary and vein systems. The piece is both lovely and discomfiting. Papillon’s work is unsettling in the way it reminds us of our own mortality and vulnerability, he seems to play with the human body in sculpture like a scientist dissecting a cadaver. In fact, Papillon’s work in this series reminds me strongly of surgical models used to train medical students, disturbingly lifelike, but also clearly not alive. These sculptures are momento moris, reminding us of our ultimate demise, but also of the beauty inherent in the forms which allow us to exist on this earth, to feel, to experience, and to create. 

From May 28- June 13, Ar Prim hosted a group exhibition of finalists for the Albert-Dumouchel Prize for undergraduate artists. This was the 32nd edition of the collective exhibition Première impression. For me, the standout work was by School of Art at Université Laval’s Jessica Martin-Lafond, who presented Wolf in Lover’s Clothing. This work is an artist’s book inside a wooden box, the pages of which can be turned with tweezers using gold-coloured satin gloves. I enjoyed the discovery process of this piece, the disorientation that ensues from figuring out how this works, the tactility, and the use of colour and texture.

Martin-Lafond is a printmaker and artist book creator, and her work pays homage to those traditions, but is also reminiscent of female surrealists, such as Merret Oppenheim, who also worked with unusual objects and sexuality. There’s always a childlike exhilaration when one is allowed to handle the art, and this piece is no exception. There is a sense of the theatric with putting on the satin gloves, as well as a sexual metaphor to putting a part of your body into a covering to handle the art itself, to explore it within the box.

The dusty pink and gold tones, felt, and doilies and other touches made me think of antiques and femininity. This piece, with its vulvas, predatory wolves, drawings of hands, rumpled bedsheets, and delicate flowers with fragments of love-lorn poetry is playful, cheeky, and gives a sense of discovery, vulnerability, and intimacy.

You can follow her on Instagram to see her latest works, as Jessica Martin-Lafond is an artist you may wish to keep your eye on.

What I found most striking about Fait ou défait, c’est idem, Galerie Deux Poisson’s fourth show, was how collaborative it was, how well the works of these four artists worked in a sort of humble synergy that was at once nameless and named. The show was curated by artist and writer Benjamin Klein, and the curation was strong in this group show; I find group exhibitions are exceedingly hard to pull off, as they too often seem forced, like a gaggle of people compelled to hang out awkwardly. Either they don’t seem to relate at all or they are gathered simply by common theme or medium, having nothing else to bind them together. In this exhibition, however, that was not the case. It had a real grassroots feeling, a sense of true collaboration and excitement. I am going to refrain from describing each work individually; the spirit of this exhibition is the sense of unity and togetherness that makes all the pieces work as a whole. 

Fait ou défait, c’est idem, translated as “done or undone is the same”, alludes to the process of art-making. How does one know when a piece is completed? Is it ever truly done? An artist can stop working at any point and call it finished, no one can ever truly know when a piece is completed, including, oftentimes, the artist. It becomes a choice, an intuition, or it could come with being fed up or having a deadline. The word faire in French means both “to do” and “to make”, so, evocatively, the show’s title could also declare, “made or unmade, it’s the same.” One’s making and one’s doing carry the seed in the same word, as well as its opposite, as from the moment we are born—or made— we start dying. 

The first thing one would encounter when entering the gallery is, ironically, a painting by Malcolm McCormick entitled, The End. It’s roughly but tenderly composed, with black “photo corners” and white script declaring “The End” in the middle. It is plaintive, mock sentimental and also cute. Smears of mustard-paint allow one to see the underpainting as if through a screen. 

If one doesn’t strictly make the rounds, the visitor would likely then notice the impressive installations at the room’s centre. On the floor is a piano-shaped wood and cloth structure titled The Sparrow on the Hill Sees the Fool Going Around by Malcolm McCormick, a painter who also works with drawing and installations. Inside are works on paper by Mathieu Lacroix and Rachel Crummey, and ceramic hands by Michelle Furlong, along with found objects. There is a play on collaboration here, music is more frequently made in a group, multiple instruments and players create greater complexity than one individual is capable of. 

Behind this piece, on a white block rests a piece by Lacroix, another legless piece—do we have a leg to stand on without our friends and collaborators?—is a three-legged chair propped up by stacks of papers and drawings, with a ceramic hand by Michelle Furlong pointing to a spot in the stacks. After this, certainly one could not help but be drawn to the immense in situ mixed media wall piece and installation by Rachel Crummey and Michelle Furlong towards the back of the gallery, titled Experience no. 2, after a piece by John Cage. Layered with bold and gestural marks in charcoal, graphite powder, acrylic paint and spray paint, the eye follows the energy of two artists and one can’t help but visualize their process, working together, erasing the work of the other, wondering if they worked in harmony or at times, adversarily. I think of how Robert Rauschenberg came to de Kooning to ask him if he could erase one of his drawings, which was allowed. Klein told me that he witnessed the process, allowing the artists to work uninterrupted, and saw how many times it could be completed, yet a new movement and shift began. It seemed a process fraught with dynamism and energy. The piece is so energetic that it cannot be contained to the wall.

A large piece of cheap-looking wall-to-wall carpet was contorted on the floor and subjected to the treatment of paint, recalling Furlong’s crumpled painted canvases. Most of the works in this show walk a thin line between ugliness and beauty, humility and humour. A leg made of black faux fur projects from the wall, reminding me of Dada creations. The piece sports rope of a gaudy purple shade, connecting the wall to the folds of carpet like an umbilical cord, its colour standing in stark contrast to the rest of the piece’s monochrome.

A painted disc of carpet stands alone like punctation on the floor, and large strips of black velcro and fringe with what appear to be large black pasties could suggest a crude face. The sort of feminine grunge aesthetic of Crummey and the slick, cool aesthetic of Furlong make an uneasy but pleasing contrast which gives the work a sort of personhood, even beastiness. I imagined it being made with John Cage playing in the background, the artist’s gestures and erasures moving to the sound like the surges of a symphony. 

Scattered throughout the exhibition are Michele Furlong’s shiny, black-glazed ceramic hands pointing, squatting and hiding. They made me think of Thing in the Addam’s family, and their ubiquitousness felt as if they were the same hand, everywhere. They seemed at times to be the hand of the curator, invisibly and gentling guiding your attention. 

Rachel Crummey is an award-winning Toronto-based abstract artist (and writer) working with painting, drawing and installation. Her work is layered, rich, and informed. She is an emerging artist who received her MFA from the University of Guelph in 2014. Her work is most successful in series, and this exhibition has a few of her works on paper, oil pastels on paper and acrylic on board or canvas. Her play of lines and layering is often very graceful. As in Experience no. 2, her installations in charcoal and graphite look like traces left by a ghost or the residue of a spirit or slug, but it could also be a kind of unusual wallpaper, worn with time and peeled away in strips. Her small works in this show are subtle in comparison to the collaborative installation, and quite accurately she describes her work as a “softly moving web.” One of her most engaging pieces here is a network or lung of actively tangled blue lines, made from oil pastel on paper.  Much of her work is very tender and touching, and improvisation plays a strong role in her practise. 

Malcolm McCormick is a primarily a painter (and drawer) but is also a multi-disciplinary artist. He’s from Vancouver and came to Montreal as an MFA candidate at Concordia. He’s spoken of being interested in colour, the formal aspects of making, collage-style work and things that are non-monumental and subtle. His work is sometimes wryly humorous and it has a sensitive yet painterly touch.

Besides The End, another funny piece sits on the floor saying: Take Me Home. Another work is an invisible house where all you can see are illuminated windows and a hastily painted, blue-steel background with brown ground and green grass, uneven letters imploring the viewer. Does the artist wish to go home, or the painting? Every painting for sale in fact says this wordlessly, and it was charming to have it so imploringly stated as it wasn’t even hung. His other oil painting, Banging Your Head Against a Warm Rock was textured with pebbles and almonds. Overall, McCormick’s work is deceptively simple, endearingly unostentatious, but skillfully handled and exploratory.  McCormick said in an interview for his Kelowna Art Gallery duo exhibition in 2017: “ I like to make things that show an accumulation of decisions, and to leave traces of each decision so that the viewer can come into it and get a sense of how this thing developed over time”. The poetically titled, “Looking into His Ear” is a painting layered with transparent polkadot fabric, which leads one to visualize the layers and channels of the body and the delicacy of listening and looking. 

Michelle Furlong is a Montreal-based multi-media artist, a recent graduate of Concordia’s Painting and Drawing program. Her work frequently consists  of cutouts, textiles, texture, silhouettes, sharp contrasts, soft forms, stylized shapes and often, a cold, almost graphic, design. working primarily in paint, drawing and sculpture. Her work is largely concerned with the body, and hands are a major player. Her drawing sits on the floor in the corner, and is layered with outlines of hands, much as a child would use their own body as a starting point for making shapes and forms, and paint with their fingers. The effect of the ghost-like hands layered in blacks and whites and layers of charcoal, using negative space, and tucked away on the floor is at once haunting, playful, and evocative. There is a sense of ephemerality and whimsy, an awareness of temporality, of the limitations to the corporeal form in Furlong’s work. The hands play throughout the gallery, dark and shiny, slick, but not sinister.

Mathieu Lacroix is a Montreal native and multidisciplinary artist who received his BFA at UQAM.  His grid of drawings here are reminiscent of architectural drawings, but also de Chirico. Some are on vellum, some on brown packing paper. There are elements of collage, and they are all cleverly composed, contemporarily-aware works that aren’t precious at all, which is why, I suspect, he titles all of these works NON ART. They fit perfectly with the drawing theme of the exhibition and the sense that creativity will continue and art will be made regardless of the means at one’s disposal. These are unpretentious drawings, and, despite being a rather conceptual show, Fait ou défait, c’est idem is also quite unpretentious and certainly process-oriented.  Lacroix’s drawings contain a sense of resilience in their delicacy. His work uses reclaimed and recycled materials such as cardboard, ordinary, cheap substances. Art can and will continue without expensive materials and resources that often make it the domain of the privileged. Lacroix’s playful sculpture, NON ART: Chair, calls to mind the absurdity of Dada, a three-legged chair. Is it a comment on academia? The third leg is made of theory, of drawings, of studies. All of his works in this show are labeled emphatically NON ART, and then given a secondary title, in this case, NON ART: Chair. As an artist he to seek to connect to the ordinary and mundane through his subject and media, then thwart our expectations. These drawings engage with formal abstraction and imaginary space. We see a square building with grass growing out of its centre, long black hair pouring down like a waterfall; we see what may be a railroad station with water emerging through it being transformed in shape by its passage through the building, the rails of which pour with light, a power station, an A frame building overruled by a flow chart, a collision of realities and geometries, an unusual combination of formal fascination and dreamy imagination. They could be diagrams made on acid or instructions for or by aliens for human society. 

The works here as a group, and even individually, don’t say “I, I”  they say “us, we”. There is a particularly Montrealaise spirit here, a sort of “struggling artist”, communal sensibility of resourcefulness, resilience and joie de vivre. There is strong sense of line, of hesitant but necessary declaration and bold erasure. The marks made by the individual on the world, the lines that tie us together. The connections. The overlap, the influence. The give and take. This exciting and ground-breaking exhibition is a sign of innovative work both in artistic production, support for emerging artists and dynamic curation taking place at Galerie Deux Poissons and bodes well for future developments. Galerie Deux Poissons is a blessing for the artistic community of Montreal for its role in maintaining the importance of the Belgo Building as a Montreal landmark which has recently lost some important galleries.

In characteristic style, the gallery space in Projet Pangée for this show is filled by a series of paintings complemented by a few sculptures produced by another artist. This time they had a figurative painter who is a formalist in Delphine Hennelly, and an abstract sculptor enamoured with magic and the subconscious in Mickey MacKenna. Both are a little mythical in choice of subject, riffing off of art history (early modernism and minimalism, respectively) and both artists work with line and stylized forms in distinctive ways, possessing also a dynamic, developing practise which is of keen interest.

It is difficult these days to paint something in a style that seems at once innovative and genuine, but Delphine Hennelly has achieved that with these strong paintings. Hennelly’s works are primarily formalist paintings interrupted by figuration, or figurative works interrupted by formalism. This body of work, in which all but one painting consists of figures painted over with mostly horizontal lines, was inspired by tapestries. Hennelly recently obtained her MFA from Mason Gross School of the Arts in Rutgers, New Jersey, and her BFA in 2002 from Cooper Union. She was born in Vancouver to parents who produced and acted in their own theatre productions and spent her childhood in an artistic milieu surrounded the shapes, forms, and garments of theatre production. It seems apparent that this mixture of creativity with the formal structure of family was formative to her. After that, Hennelly spent some years of her youth in Montreal, and is now residing in the United States.

Delphine Hennelly is a self-professed formalist. She has an interest in colour theory, and her colour choices are unusual, pinks, greens and browns abound, not usually the most compelling when seen together, as the combination is reminiscent of 60s fabrics and decor, but here they work with great luminosity and resonance. The unexpected colour choices and juxtapositions are highly satisfying. Speaking of being sated, the layers of these paintings were referred to on Pangée’s Instagram as “cake” and indeed they do seem moist and edible. Although they are painted without impasto, they are lush and generous and the visual placement does call to mind a multilayered cake. Hennelly cleverly combines her colours, the flavours of various styles, iconic imagery and decorative motifs.

Hennelly is an omnivore artist, gobbling up textiles, ceramics, British political cartoons, the French school of early modernism, and so on. By chance, while looking at another exhibition, she found a way to apply the construction of a tapestry to the construction of a painting. In these works, her competent hand weaves figuration and colour into the warp and woof of the canvas. She begins with the figures, then clean lines, then messes them up, or “wears” them, to capture the look of aged tapestries and their worn out threads. At other times she begins with the structure of the lines. Beyond these line-centric paintings, Hennelly has a strong sense of line in the sense that drawing seems facile to her, and she performs it without much modelling. I was surprised and intrigued to learn about the pace and timing of her process. She takes one to two days to select the colours of her painting, and can take as little as couple of days to a week or two to complete the painting itself.  Many of the images selected to sit behind the lines of these paintings are inspired either formally or thematically by classical drawing and sculpture. Yet, she isn’t afraid to use decorative elements which could adorn plates, children’s books, or fill the comic section of a common newspaper. Also apparent is her interest in feminist theory and the representation of women. Hennelly has spoken about the shift in her work to representing women with a consciousness of equality, rather than as objects to be looked at and desired. By utilizing fine art and the decorative and textile arts with equal focus for her inspiration, Hennelly levels the playing field and seems to take the stance that one is not superior to the other. Her older work explores femininity, what it is to be a woman, sensuality, and the body. Hennelly also deals with motherhood, protection, new life, maturity, different phases of life, and heavy topics such as the suffering of refugees, mass migration and world crises. There aren’t answers being provided here, rather there are questions presented upon which we can ruminate in the form of visual meditation on her canvases. 

The figures which you can see, more or less, by peering through the haze and maze of lines, are mother and child, the child in pink, which appears to be the protagonist of the series. Storytelling takes a backseat in these paintings, which don’t come off very figuratively, and even less autobiographically, rather they are inventive and exploratory. Hennelly is a sensitive artist whose works are often inspired by current events, social justice and the suffering of humanity, and while these themes seem to be part of what gets her in the studio, what keeps her there are the formal problems of painting. She is also interested in what lies behind and ahead in terms of art history and contemporary painting. She is an artist who is always pushing herself, experimenting, questioning, puzzling, exploring.

Memories of a Haecceity, shown in the gallery space literally in opposition to all her other works, is an example of her previous style before being intercepted by the lines and geometric forms which the viewer is compelled to see through, but sort of denied. We see a mother and child in simplified, stylized forms with shades of the classical and the illustrative. The mother holds a shaft of wheat and the pair seem to be climbing over a pile of boulders in a desert landscape with a sunny, partly cloudy sky. Haecceity is from the Latin haecceitas, a term from medieval scholastic philosophy. Haecceity is a person’s or object’s thisness, or particularity. The choice in titles is unusual since the imagery chosen doesn’t have a particularity, or a “thisness”, but the paintings do.

The Infant Praxiteles again shows a mother and child, and this one very tapestry-like as the lines are horizontal and not interrupted with other patterns. Praxiteles was a Greek sculptor who was credited with being the first person to sculpt a life-sized statue of a nude woman.  With its classical theme, strictly horizontal structure, and the title, I think of lineage, artistic and human. I think of how we pass down images throughout history, of influencers and influenced. I think of how objects like tapestries are passed down, and how we pass down our genetics, our ideas.

There is an intense repetition of motifs and even very particular images throughout Hennelly’s oeuvre. There is a sense of annihilation of meaning in this aggressive repetition, which could almost be likened to the practice of psychotherapy where one becomes desensitized to difficult topics by constant exposure.  The overarching theme of the exhibition is that of the mother and child. There is a sense of idealizing this familial relationship through classical, pagan means, and Hennelly has spoken about trying to get away from Christian ideology and imagery when painting such subjects. She often uses repetition in her work as a way of breaking down and exhausting an image.  Her tendency to over-produce one motif over and over recalls the mass production of advertising and posters, cue Andy Warhol. She destroys the image until all meaning is almost stripped away and we are left with the forms. 

The Matrix paintings I found almost impossible to decipher. With some difficulty I could make out the pink of a baby’s legs and some foliage at the top of the painting, perhaps a maternal figure sheltering the child, and some rocks. The composition vaguely recalls Renaissance art. The etymology of the word matrix is complex and fascinating. Stemming from mater, or mother, matrix literally means “breeding female” in Latin. It came to mean “womb” in late Middle English as well. The word effectively plays off its mathematical or formal meanings in modern use, where a matrix is “a rectangular array of quantities or expressions in rows and columns that is treated as a single entity and manipulated according to particular rules”, or structurally: “an organizational structure in which two or more lines of command, responsibility, or communication may run through the same individual”, according to the Oxford English dictionary. Perhaps the structure, the DNA foundation, the whole becomes more important than the individual here.

The typically horizontal lines that we view the figures through in these paintings call to mind digitization, as when looking through fuzzy, moving lines at a channel you aren’t subscribed to, giving the viewer a voyeuristic sensation as we struggle with our perception and desire to recognize forms. There’s a sense of the figures being imprisoned too, and bound to the surface. There’s a flatness to Delphine Hennelly’s work which lends it a perhaps stronger relationship to the abstract than one would assume, certainly more so than in her previous work. Her older work, lovely formally, is quite flat, very posterized in appearance with its uniform colours reminiscent of old advertisements in their simplicity. I like that she is engaged in a dynamic exploration, not keeping all the lines horizontal, experimenting with adding shapes as in The Matrix 1, Untitled and The Matrix 2, with their circles and triangles and squares further thwarting a figurative read. I particularly enjoyed Venus and Cupid for, admittedly, the easier interpretation of  the scene behind the jittering lines of the bars of paint, and how the pink eye of Cupid peers through, as if between apartment blinds. All in all, Delphine Hennelly is a challenging, inventive artist who is well-deserving of the mounting attention being paid to her work.

Although Mickey MacKenna, when first encountering her sculptures, seems to work exclusively formally, her pieces are self-portraits. Her process is poetic, imaginative and exploratory. She is a young Toronto artist who recently graduated from OCAD University with a BFA in sculpture, and she commences her MFA at the Royal College of Art in London this year; her career is taking early traction.

In Last You Saw Me, the perpendicular assembly of this wall piece is striking with its combination of a thin horizontal steel bar and soft organic material to be found in the sea sponge at each end, reminiscent of a crucifixion. By their placement and shape, the sponges are like helpless hands, waiting to receive, to soak, to grab. They are held mercilessly apart by the bar of steel, while the body (or twine with its clinging chamomile flowers from the tower of Bollingen of Jung) dangles down in resignation. The sponge absorbs what it can, what it must, in this case, the gutter water of Toronto. We are met with the high and low here, the delicate and the relentless, the natural and the man-made. As earthly beings we take in everything from our environment, from the base pollution of our corrupt surroundings to the flowers which bloom perennially, reminding us those who inspire and motivate us.

I was told by the director of Projet Pangée that the tall yellow standing piece, entitled Favia Blumen—made of wood, specifically plywood and driftwood, along with a wasp nest, chamomile flowers, sage and thyme from the tower of Bollingen of Jung, crushed seashells, and acrylic paint and varnish—represents the artist’s ego when feeling confident. I love the mix of playfulness and seriousness that is apparent upon delving in MacKenna’s work. Yellow is the colour of the solar plexus, the seat of the ego-self. The egg yolk yellow piece stands like a cartoon cutout, or one of those two-dimensional representations made out of cardboard of celebrities. A splat-shaped stand supports the piece which rises like a stem and then splits off in two stamens, topped at the throat of the taller section by the wasp nest which is dotted with herbs. It could be a parent and child, or a figure divided in two, or a plant reaching for the sun and reflecting that radiance in its own yolky glow. The imagined buzzing of the wasp nest suggests voice and even aggression, and the shorter protrusion, if seen as part of a singular figure, could be a little phallic. Thus, this sculpture does give a successful impression of self-satisfaction and happy egotism along with a bit of cockiness. Of course, once you know the title it sort of gives it away in that favia is a kind of coral and Blumen is German for flowers. It definitely looks like it could be part of a coral reef but knowing this piece is autobiographical is certainly more evocative.

MacKenna’s more low-sitting floor piece which could be mistaken for an end stand; The Fish that Caught the Hague is a piece of alabaster resting on a small table of lovely burned ash wood. I enjoyed the seemingly worn-down lines of wood, the way it looked gently and carefully burnt, the contrast of the moon-like alabaster, the richness of the wood-brown, and the way the edges of the alabaster were softened to suggest a skull. The title seems absurdist, a bit Dada, I couldn’t draw much in way of an analogy, but it sparked some curiosity and played up the absurdist quality of the piece itself, in that it was presented as an ordinary object or something that may be around the house, but it certainly isn’t. 

Nights with the Wild Boar is a standing, or rather, walking, sculpture made of driftwood, plywood and acrylic paint. It was motivated by MacKenna’s trip to the Black Forest. 

This gumby-legged piece in a sort of olive-ochre has a head that bites from its foot like a snapping turtle, and a hollow inner core, like a Dali figure. As in Favia Blumen, this figure is narrow and flat when seen from one perspective, and then comes to life when seen from the other perspective, much like a streamlined, less human Giacometti. Just going by the appearance of this sculpture and the title, you can sense its menace, mystery and determination. MacKenna constructs her sculptures as self-portraits and has an interest in Jung; we can read her works as pieces of herself, fragments which comprise a whole. It would be interesting one day to see many of them gathered together in a retrospective, forming a unity of Self in projection. In her solitary travels to the Black Forest, MacKenna had some profound experiences which she shared with me. I think it would be most fruitful to hear it in her own words: 

“My time in the Black Forest was an important part of a trip I took alone through Europe last fall. I stayed in Gengenbach which is a small and strange historic town nestled in a valley of the forest. Looking back on that time is a thicketed phantasmagoric montage. It was a time of psychological purging on all fronts and I’m grateful for the cosmic brew I had to swim my way out of. I spent my days running, meditating, writing and reading Carl Jung’s Memories, Dreams, Reflections which is a retelling of his life from his earliest memories. At night I had vivid dreams bordering on night terrors and panicked fevers unlike anything I’ve experienced. It was a rebirth of some sort. The sculpture Nights With The Wild Boar (2018) is a portrait of that time. I found out weeks after I left Gengenbach that the Black Forest is known for its healing properties and many rehabilitation and retreat centers are hidden throughout. Wild boars run through the forest and are responsible for a handful of human deaths each year. Many believe the Black Forest is home to fairies, gnomes and spirits. 

After my time in Gengenbach I took a job in Switzerland in the farm country outside of Zürich. All of these disparate elements came together so swiftly and sweetly. I continued reading Memories, Dreams, Reflections as I found myself wandering the streets of Zürich and Basel in stride with Jung’s recollections of his life in these exact places. I felt a strong need to at least be near the Bollingen Tower and specifically the stone carvings. On a day off I drove to Bollingen which consists of a playground, a four car parking lot and a few large houses on the lake. The tower is unmarked and not open to the public but it was a cold and rainy Tuesday in November and I recognized a turret through the thick trees surrounding the property. With wind at my back that felt as though it was Jung himself I jumped the fence, then the stone wall, skinny dipped in the lake and meditated with my back upon the stone cube he carved. I can barely describe it. It was the most magical day of my life!” 

Mackenna relates to substance in a sort of magical way, much like the ritual art we call fetishes, or how a shaman works with objects and plant medicine to cause them to relate to meaning in a way that connects matter to the astral planes, bringing healing and insight. She imbues her materials with power, meaning and revelatory identity but also sensitively works with them to draw out and highlight their own innate significance and character. Her work is magical in the sense that its creation is in tune with the mysterious, transformative process known as life, which is deeply connected to art-making itself. Magic is perhaps only something we do not yet understand, but its mystery fills us with awe and humility. Mickey MacKenna’s work reminds us of the energy we imbue in objects, and the energy inherent in matter/physical existence itself.

Anjuli Rathod and Vanessa Brown are emerging artists whose work interplays oneirically in The Far Off Blue Places at Projet Pangée, where the viewer becomes a shadow character from the works themselves, walking among pieces rendered alternately in two and three dimensions. Both artists present strong, whimsical, dreamy work that one can return to again and again to discover new elements and interpretations. The imagery and colour in these paintings and sculptures rhymes and riffs in a harmonious manner without feeling forced. The works in this exhibit are markedly influenced by surrealism yet also brings in contemporary concerns and display a love of materials as well as the symbolic.

Anjuli Rathod is a young painter from Queens, New York, who has been making sophisticated paintings for such a young artist. Her works in this show are acrylic and flashe, a vinyl-based, matte, opaque material. She possesses an elegant and variegated visual vocabulary, gleaned from sessions of automatic drawing. The themes function like elements of recurring dreams you try to piece together upon waking, but which resist logic and linearity. These paintings also often feel like playful clues in a hallucinogenic mystery story, strongly featuring elements such as keys, question marks, footprints, locks, notes, and knives. There are nods to surrealism in Rathodâ€s work, and you can also feel a subtle influence from such painters as Chagall and Guston. Her colours, saturated but not hyper-saturated, form a largely primary palette, muted by the thinness of the paint. There is a marked dominance of royal blue and softened electric blue.  You can tell early on that Rathod’s practice has a foundation in water-based media, and recognize her strength in drawing; not in the way of a conventionally exceptional draughtsperson, rather in her confidence of exploration. There is an awareness of uncertainty, but also a drive to push on. The movement of brushwork in this series looks windswept, always from left to right, a west wind, perhaps warm.

There is a pervasive sense of mystery to these works. Her stream of consciousness leads us on as if we are in a game of Clue. What has happened? A crime? A surreptitious romance? What secrets are kept and which revealed? Footsteps become question marks. Beyond the somnambulic imagery and process-based, intuitive approach taken from the surrealists, Rathodâ€s motif of the hole or well is reminiscent of Daliâ€s voids. Encountering serpents, candles, knives, shells, ropes, question marks and spiders, we are reminded of our forgotten dreams which fill us with a sense of déjà-vu. We are brought into a realm of fear, anxiety, wonder, and hope, a world rife with desire and uncertainty. One of the most noticeable presences in these paintings are the grasping, clawed, demonic hands and cartoon footprints, which conjure thoughts of the way we make and the way we go. Here is life as a journey or a mystery, a puzzle to be solved and concurrently, the sense of allowing it to be so.

Compared to Rathodâ€s older work, this series offers some new developments. She continues to invoke surrealism with the collage style and dreamy imagery which evades direct interpretation. However, the new paintings have a different, blue-focused palette, they are more harmonious and uniform in their use of space, while remaining inventive in the use of form. The artist works with specific imagery in each series but allows old elements to leak in.

Getting specific, Blue Shell Well features a spider which resembles an electric current travelling between two mask-like faces which are also giant pennies. A conch shell graces the foreground, and the terrain bears faded footprints you could almost miss. A butter-coloured high-heeled hoof descends, with a serpent behind. We see a hole with a rope in it, which reads like a void in the fabric of the nocturnal landscape, simultaneously muscled and made of fabric. Considering the title, this hole is clearly a simplified well. Despite being omnipresent mythologically, particularly in the Old Testament, wells are paradoxically sources of life-giving water and also present life-endangering risk, of drowning or poisoning. In Night Scene there is the spider, upside-down this time, crawling between two stage-like red curtains, with its comrade behind. With the knife floating apart from the grasping hands we are given a sense of wanting, grasping, desire and fear intermingled. Shadow and light stand apart in sharp contrast. The repeated image of the conch shell, worn by the sea snail, appears again here and pervades this body of work. Besides bearing a beautiful spiral shape, the conch is richly textured with points on the outside, and silky smooth like skin or porcelain on the interior. The conch is a important symbol and presence in Hindu mythology, for initiating a ritual auspiciously with a haunting om-like bellow, it is redolent of beginnings and purity.

On a table in Waiting is the ubiquitous, patient spider and carrots which float off to the top of the canvas. The carrot is a returning theme from Rathodâ€s older work, perhaps symbolic of desire, motivation or temptation. Behind the table is a large, inverted head with closed eyes, and behind that, a thin veil and a silhouette of a woman illuminated in the doorframe. In What Fires, a Burning Room there are footprints which turn into question marks, a large key, and a lock framed by a patchwork of colours and legs. Are they walking away, or ascending to some higher dimension? One resembles an X-ray, you can see its bones. It is as if a voice is saying, look harder, look inside. Hatch has a strong use of shadow against grey stone, cut-out shapes like paper with shadows of window panes with spiders crawling across them. These rocks are presented before a green screen, tears in the fabric of reality? A Place Called Home, my favourite of this series, shows a destabilized room, upheaved as if by earthquake, a humble table with a conch atop it. Two snakes intertwine and ascend, triggering thoughts of kundalini, the sacred energy that travels up the spine during samadhi or spiritual union, but they could also be interpreted as a caduceus in the way they are joined together.  A switched-off fan rests on the table, the night feels cool and blue. A beam of light thick enough to touch illuminates a pile of discarded socks that a ghoulish hand is reaching for.  Pennies proliferate, a thing that has value but is practically worthless. Perhaps this is the artistâ€s studio at night, as a box, table or wall unfolds itself with a white blank expanse on it, of canvas or paper. A crescent moon looks on from the window.

Vanessa Brown is a Vancouver-based sculptor who has shown throughout North America and abroad. Her seemingly delicate painted cut-steel objects in this show are sometimes reminiscent of still-lives or pop-up books, while others stand against walls as a sort of totem pole or staff of power at rest. The still life works are made from a few pieces of painted steel which fit together at angles, giving them a dimensionality that varies widely depending on which direction they are viewed from and the light available. There are sometimes cut-out shapes and bends to the pieces, and they are afterward painted in a loose manner. These sculptures have a deceptive, playful delicacy to their appearance which belies their tough nature. Their rough-hewn fragility reminded me of feminine strength. A dreamlike mix of figurative elements plays between two and three dimensions in these works.

Cosmic Screen is a blue and black piece, whose title suggests the projection of reality and how reality descends dimensionally. The artwork’s title jives with its materiality and construction, as do the other pedestal-standing works, by turning flatness into three dimensions. It is a still life, and as such, it functions as an object of meditation by making us recall how life is stilled in death. The indigo screen conjures a priestâ€s confessional or a trip to Morocco, yet it is shaped like a mountain softened by time. A hand reaches for a bottle, but is it poison or potion? There is a distinct sense of the magical, the alchemistâ€s hand as the artistâ€s. Hands are a recurring theme for Brown. Her 2016 solo show, The Hand of Camille, presented recently in Vancouver, deals inventively with Camille Claudel, lover of the sculptor Auguste Rodin. We are also reminded of the famous Dada symbol of the pointing typographical hand, but here it is the gently grasping hand, also disembodied.

Thermochrome Steel is an object of pink and purple painted shapes. Dripping white dots form a polka dot pattern, the only bar or dash melts into drips and becomes a chalky crutch. Sun Milk is made of exquisitely delicate-looking white layers which look like paper but have the strength of steel.The artwork’s gorgeous play of light and shadow features numerous shades of white and grey depending on the way it is lit. Newspaper in Flight, a bold and stark work, is reminiscent of a Franz Kline painting with its aggressive, feathered brushstrokes of black on white.

Attic Light could be a totem pole of dream imagery, or a magicianâ€s staff. It bears an orange, a hand, a window, a candle, a cloud and a fishhook.  Another staff sculpture, Breakups, has smoking lips, the moon, a boot, a French manicured fingernail, a martini glass and an upside-down plant. Are these memories of a relationship? Or ways to cope with separation? Perhaps they are objects returned or overturned, thrown about. He is given the boot, and solace is taken in a book, a new lipstick, and a martini.

Vanessa Brownâ€s works here in The Far Away Blue Places feel like added clues in Anjuli Rathodâ€s paintings. Or part of Rathodâ€s paintings that got away, came to life, and populated the space, yet they also stand on their own as sophisticated works of abstraction in the strength of their form and sense of playfulness and paradox.

How do the Internet and technology influence the arts, and how do artists respond to the digital age through the materiality of the art object? What materialistic strategies do they utilize to depict the digital realm in their works? In Projet Pangéeâ€s group exhibition Futuristic Future the artworks by Lauren Pelc-McArthur, Amy Brener and Cat Bluemke seek a digital aesthetic through the use of non-digital materials. The artists challenge the traditional media of painting and sculpture in order to create a technological aesthetic which creates ambiguities in the viewerâ€s perception of the works. The artworks playfully reveal the tension between non-digital materials and the move towards digitization within the arts.

Upon entering the gallery, Pelc-McArthurâ€s series of acrylic works titled Normal Paintings set the tone for Futuristic Future, as they frame the exhibition across all four walls, establishing a pseudo-digital space. The painting’s abstract surfaces were built by the thick application of white paint, which was then topped by a light spray of fluorescent colours to highlight the texture, creating a sense of movement and light. The combination of the unconventional use of fluorescent colours generates an outer-worldly glow; the repetitious textures reference the interior of computer hardware such as CPU sockets, RAMs and ports. While the aesthetic of these works cites the digital realm, the materiality of the paintings allude to Abstract Expressionism.

Bluemke references virtual reality with her small hologram sculptures, which are placed on large, white plinths at the center of the gallery space. The enigmatic glass objects may lead visitors to assume that the artworks are technologically advanced artifacts. Perhaps they are futuristic tablets? However, upon further inspection one comes to realize that what appears to be a hologram are actually figures which are drawn directly onto the pieces of glass. The glass itself acts like a prism, as the gallery’s lighting is refracted by the sculptures. The figures etched onto the glass are representations of saints who have been heavily referenced in Western art history: Saint Sebastian, Saint Lucia, and Saint Agatha. The artist’s rendering of the biblical hero David stands out, as his bust appears to magically float in space. Bluemke’s work plays on the tension of digitized representation and Renaissance motifs.

Brenerâ€s series of hanging sculptures titled Flexi-Shield suggestively emerges as a memory storage device, through its fossilization of both natural and manufactured ‘artifacts.†The series consists of plasticized, skin-like dresses in pink and purple hues. Embedded in each dress are various types of small objects like leaves, flowers, paperclips, and buttons, creating intricate designs. The natural light streaming through the gallery’s windows reveal the textures within the translucent material, allowing patterns to emerge across the surface which resemble keyboards and computer hardware. Perhaps these dresses represent portraits of specific people, as the objects inside the material could reference significant memories. The series creates an interaction between traditional and digital forms of archiving through the use of found materials.

The artists featured in the Futuristic Future exhibition explore and define a digital aesthetics by using non-digital materials, while concurrently forming a dialogue with traditional Western art historical subject matter, methods, and styles. As artists increasingly move to the Internet and cutting-edge technologies to create art, Futuristic Future questions the fate of non-digital materials: will they become obsolete or will tradition continue to allow for their existence?

Visiting the solo exhibition, Harness the Sun, by Leyla Majeri, a young artist from Montreal, a colorful and joyful universe comes to us.

It’s an imaginary landscape presenting smiling abstract figures, irregular shapes and mysterious forms, in paper or plastic. The works suggest an ambiguous world relating to the natural forces to the cosmos and to Earth’s cycles.

Leyla is a gardener, co-designing a landscape. She works with simple materials in their basic states.
Her practice developed primarily in printmaking (poster, zines, artist’s books) and expanded into experimental animation film. Her work is a reflexion on the ecological link between nature and imagination.

The nature of her shapes, in their simplicity and subtlety, are not self-evident. As her collaborator Katherine Kline said “The smiling faces, a signature in Leylaâ€s work, are both an expression of the artist, and a gesture toward what lies beyond the artist.”

In her exhibition at Arprim Gallery, Leyla creates a vibrant space where the floating figures dialogue with each other. These figures can be natural and supernatural beings at once.
Despite the seemingly non-objective nature of the work, Leyla Majeri maintained many features inspired by living beings. She models visual elements on naturally occurring patterns or shapes reminiscent of nature and living organisms. As the artist Joan Miró explained in 1948, “for me a form is never something abstract; it is always a sign of something”.

Leyla Majeri’s landscape appear in continuous transformation, as if figures took a new shapes, or energies or other properties converted into different forms.
The installation surprises the wandering viewer looking for details or connections attempting to decipher a final meaning. Two eyes, a smile and a question displayed on the floor: “Why do I get so sensitive?”.
Color spots on the wall or writings on the floor remind the viewer that a party or a mysterious phenomena has just happened or could happen. No one answers. The ambiguity is left there, hanging.

Eleonora Milner

Galerie B-312 starts the new season hosting two interesting exhibitions, The Cellule dedicated to Mathieu Latulippe and One Hundred Twenty Five Hours to Amélie Laurence Fortin. They are both multidisciplinary artists discussing in different ways issues of Time and Space in the contemporary world.

Mathieu Latulippe presents several works using different media to explore the links between the world of medicine and the environment, especially the concept of health care in rapport to the architecture, landscape and nature.
Mathieu choose the Sanatorium, a medical facility for tuberculosis located in the mountains, as metaphor to investigate important themes such as Rationality vs Irrationality and Nature vs Science.
Photo archives, paintings and medical tools displayed at the exhibition refer to it and to the myth of an invincible science. But what are some of the limitations of science? How far will technology go? Could humanity live completely self-sustained in a technological world?

In a transparent technological cell in the middle of the room, a sculpture of a child looks at us through swimming goggles. We are not able to see his eyes. We are not sure he’s breathing air.
Despite his aseptic and clinical environment, a painting of a mountain stands out, as nostalgia for something he’s never experienced. In the cell, normal laws of reality no longer fully apply and laws of nature are supposedly suspended.

As in the science fiction art film Stalker (A.Tarkovsky, 1979) in which the Stalker works in some unclear area in an indefinite future through the “Zone”, Mathieu Latulippe’s work demands us rethink the relationship between desires of invincibility and reality, the vagaries of human intentions and the need for mystery. He invites us to rethink our thoughts about technology and its dangerous consequences.
As Stalker said in the film: “[…] the zone is exactly how we created it ourselves, like the state of our spirits… but what is happening, that does not depend on the zone, that depends on us.”

Amélie Laurence Fortin presents a minimal black sculpture hanging from the ceiling. From a tiny hole a non-stop trickle of small glass marbles flows into a geometric cavity on the floor. Like a large hourglass, the mysterious sculpture becomes a device used to measure the passage of time. In this case, 125 hours, as the title suggests. In fact the sand’s quantity is regulated to the exhibition’s period. Once the 125th day is reached, the sand will cover the whole cavity.

It’s a mobile sculpture, changeable with the time. The viewer is able to see the entire process and get lost in idea of time: thoughts of the past, days, years, or the future are all conceptual ideas, paradigms, which exist only in our mind. In Amélie’s work, Time, an abstract concept, becomes a real physical entity.

The dramatic light, the minimal shapes, the black and white colors and the silence remind us of a solemn event commonly perceived by all cultures and viewers.
Amélie’s work explores the time to be experienced with the mind. Analyzing time, the viewer will also need to be aware of their perceptions as well. What are the eyes that sense the light of day and darkness of night? Without an understanding of consciousness that is perceiving time, how will we know if our understanding is distorted or not? How do we fit this variable of changing perspective of the viewer as we seek to understand truth?

Another incredible movie comes to mind.
As in 2001: A Space Odyssey film (Kubrick, 1968) the iconic monolith has been subject to countless interpretations, Amélie’s work suggest multiple thoughts.
It is up to us to find our own.

Eleonora Milner

Marie-Christine Dubé and John Boyle-Singfield, curators of the exhibition Harder, Better, Faster at Galerie Trois Points, set out to create a myth which “reinforces the empowerment of womenâ€s identities,” an ambitious aim that it achieved very well. As I made my way through the exhibition I wondered if this show did what it set out to do, or whether it simply, but fascinatingly, reflected the status quo. The first impression on entering the gallery was one of paradox; the sleek polish contrasting with the gritty and the rough. We are inducted into a realm of “projected images” which explore the representation of the self and the other through a primarily feminist lens, delving into the complex issues of gender and cultural identity.

The first encounter is with a video installation of young Montreal new media artist, Mégane Voghell, a piece called How to Remove a Lady from its Flesh. The video is projected on a board surrounded by a yellow rectangle which appears to be spray painted on the wall. Jutting out from the video presentation is a simple table decorated with various photos of other simple tables of its kind, some with happy and sad faces made up of crustaceans. The video is a non-linear collage of influences and impressions, itself seeming to question the oppressive implications of female self-representation in our society; images which range from a girl plastering on concealer, her image viewed only through a tablet computer to another woman draining a huge blister, a picture-within-a-picture surrounded by blurred faces and forms. Virtual reality collides with the camouflaged dimensions that we create for ourselves and are inundated with continuously. A womanâ€s world is a flood of images, expectations and ideals we are supposed to live up to. A nude pregnant woman sits in a bathtub outside while a toddler runs around, and she separates from a drawn image of herself, which seems to be a Photoshop filter. Digitally-created red hair forms a towering figure with a pornstarâ€s body. Similar to a computer game visitors can select from faces without hair and hair without faces, which can be selected and chosen at will to represent the self. Meanwhile words like “short memories and unsharp masks” flash on the screen. A yellow square follows a raw young womanâ€s practised smiles which belie the anxiety in her eyes: “Shy and daring at the same time.” This fragmented, repellant yet fascinating piece successfully subverts narrative expectations and usual space, bringing you into an alternate reality. It is quite a mature presentation especially for one of Voghellâ€s age, and it will be very interesting to see what she produces in the future.

Next are Stéphanie De Couto Costaâ€s three lovely stone lithographs, each showing a woman in a state of transformation, suspended in a void of white. De Couto Costa is a second generation immigrant artist who uses feelings of cultural dissonance to retell and thwart fairy tales in works on paper inspired by feminist writing and poetry. She says her series The Bitch and the Blond is “inspired by vanity portraits and the works of women storytellers.” Notions of transformation and duality wrestle with sensually-charged portraits, women caught in a morphological state, half-this and half-that. Road Kill shows a woman crawling seductively on all fours, howling from her wolf-head, her body bearing a shroud like a skin. Mimesis shows a raven-woman, head on backwards, back facing us. Which side is front? From which side of ourselves do we express and perceive? A long veil or train of feather-cloth trails down her front. Clothing, to De Couto Costa, seems to act not only as a decorative, protective layer but a psychologically protective one as well and a signifier of identity in transformation. Motherâ€s Ghosts is not an anthropomorphic transformation, rather it seems as if a tribal costume is in a state of becoming, or is perhaps overtaking the woman. Roots creep in, the figure is headless as she disintegrate into petals or into the earth, a state of disappearance. Feathers, braids and textures cluster in chaotic but elegant profusion and make me think of the disconnect many of us feel from our heritage, and particularly of the pain that must be felt by indigenous peoples. De Couto Costa works in multiples in her process-oriented printmaking practise, and seems to meditate upon ideas of replication—of story, identity and of people themselves, continuously birthed and passing on knowledge and problems.

Olga Chagaoutdinova, native to Russia, but educated in Montreal at Concordia, is a talented conceptual photographer who captures lives in countries caught in the awkward in-between state between communism and capitalism, Russia and Cuba specifically. This series of photographs of female prison inmates are intimate portraits taken after long discussions with each inmate. At first glance, it isnâ€t apparent that they are prisoners, as they are allowed to wear normal clothes, and their prison badges arenâ€t glaringly obvious; they simply look worn out by life, possibly former drug users. Knowing that the photographs were taken after what must have been an emotional interview adds poignancy and humanity to the grid-like portraits, which in their intimacy, also reveal the walls and defenses in their visage.

Montreal artist Dominique Sirois†installation, Mimesis Trinyty, a conceptual space set in a fictional world of finance, is a video on a screen of a digital woman with a certain likeness to Uma Thurman from Pulp Fiction, reciting a computer generated text which combines the writings of André Orléan and Flaubertâ€s Madame Bovary. Round, dark pillows scatter the floor and there is a leaking of boundaries of sound and matter around the gallery as oddly-shaped sculptures are scattered sparingly from room to room and the bland computer voice echoes soft words in French. Nub-shaped polystyrene sculptures with the appearance of concrete are piled on top of each other, forming lines of replication with a few tiny indeterminate objects resting on them. A small workout weight rests on an amorphous sculpture. The wall behind the video is papered with black and white simplified womenâ€s faces, another nod to replication and feminine identity. Sirois frequently works with ideas of finance, and this installation is no exception. This financial world opens with a desk, the seat of power of a company perhaps, and the text speaks of muscular training. Merged with Madame Bovary, one cannot help but think of the role of women as property throughout the ages, their lives of increasing free agency and their current role in the financial world. We gain more power and “muscle”, but what have we got ourselves into? A complex world where we must flex our power even more dramatically to keep up. Harder, better and faster. The interpretation is left open and curious, which is part of what makes the piece a success.  The virtual reality/alternate reality presented here is a reflection of our own world, another quantum possibility. There is a sense of being trapped, as Bovary was, by her finances and need to spend to fill a void.

Olivia McGilchrist is a photographer and video artist of Franco-Jamaican origin, whose work has largely dealt with post-colonial white identity in a predominantly black culture, and her sense of marginalization. She often takes this challenging subject for her lovely portraits, and her street nickname “Whitey” has formed what has become a recurrent character in her work, the artist appearing in a white mask. McGilchrist considers whiteness to be a mental construct as much as a physical one. This immersive video installation, From Many Sides, is a departure from that theme, a side step, and it seems the artist has dealt with her issues of being an outsider for now, here merging myth very successfully in a beautiful piece. We encounter the River Mumma, or river mother/mermaid figure, a black woman swimming in the ocean, wearing a white mask—but she isnâ€t Whitey. The white-masked black figure also occurs in the Jamaican folk dance, Jankunu, so McGilchrist is exploring not only her personal identity but a cultural and mythical one as well. In this installation, lucid colours and multiple tracks blend from one to the other, with a soft, dreamy soundtrack of birds, whispers and lapping waves. We feel connection rather than dislocation. We see girls walking down an overgrown road, a family gathering at a grotto, a girl in white shorts gathering water with crockery in a river. We feel the thick haze of colour and lush emotional states. Crashing waves, pure beauty, a magical invocation on a primordial, sleepy island. It is an overwhelmingly lovely mosaic of overlaying ripples, forms and reflections. The pervasive sense of place gives you a feeling of the power of nature upon the culture. McGilchrist deals with collective and intimate memory and as well as identity in a postcolonial landscape very effectively here.

The finely curated works in Harder, Better, Faster serve to question and illuminate the often dark and oppressive spheres of influence, self-censorship and self-representation—mirrored in those processes by the other or the powers that be— as well as the passing on of ideas, of mimesis, of cultural connection and disconnection.