Conversation Piece

Katy Hessel of The Great Women Artists speaks to Anya Paintsil about fibre, feminist art, family and much more in this very special edition of ECFA's Conversation Piece. 

Shiraz Bayjoo deconstructs the material and visual languages of coloniality to articulate new critical strategies for decolonial sovereignty in the present. The artist’s research-based practice, rooted in his Mauritian heritage, addresses the settlers’ endeavours that have marked the Indian Ocean by pursuing a transversal understanding of the region as a whole. His work investigates the implications of such interconnectedness, in resonance with Édouard Glissant’s notion of ‘poetics of relation’ and Patrick Chamoiseau’s interpretation of creolité.

On May 28th, ECFA's Conversation Piece took to the airwaves in a live stream with Tiffanie Delune and Enuma Okoro. Here, we've collected our highlights from their conversation. 

 'In Cornejo’s work, meaning and material, source and symbolism, cleave more tightly than any cement could hope to.'

'Everyone has a different story – my mum thinks of Mami Wata as albino with long blonde hair, and lots of people think she has a fish's tail… She represents money, healing – she does loads of different things,’ says Sahara Longe. ‘But I like the story of fertility. If a woman couldn't have children, she would go and pray to Mami Wata who would give her a baby.’

A small town, north-east of Mosul, Bashiqa was once known for its onion pickles and olive trees. With a population spanning Kurdish Yazidi, Shabak, Assyrian and Arab Muslim, there are records of a diverse community at the site from the 13^th century; undoubtedly, Bashiqa’s history stretches back further still, and it remained a tourist destination for Iraqis into the 21^st century.

One might say that Yoruba is among the most powerful answers to the legacies of European empire. As the history of empire coalesced the world around a few European languages and the Judeo Christian religions, the potency and charisma of Yoruba beliefs, hermeneutics, aesthetics and theology has sustained its hold upon people across the African diaspora. And continues to grow. Wole Languju’s striking portraits are a testimony to this.

There are two women in Edouard Manet's infamous Olympia. We know a lot about one; reclining, pert and centre stage, is Victorine Meurent. As for the second woman, a servant standing behind Meurent/Olympia to present her with flowers, we know only her first name: Laure. Laure is black. 

“Ni yn unig” – only us. Titled in Welsh, Anya Paintsil’s first language, Ni yn unig is based on a childhood photograph. The artist and her sister, aged circa seven and five respectively, have been rendered in textiles: not only how they were (“She was quiet; I was loud. I was such an angry kid, and she was this duckling behind me,” says Paintsil), but how they felt themselves to be. 

A boy stands centered in the frame. The eyes of his lightly painted face are closed. The foliage behind him, out of focus, situates him out of any identifiable place.

Delune’s excitement in staging encounters – setting, medium, sentiment – is palpable. It’s contagious, too; how could anyone resist travel-by-painting in a world whose borders have never felt so stark?

In Bayjoo’s Searching for Libertalia, ‘searching’ – with all its connotations of irresolution, journeying and betweenness – remains the operative word.

Abe Odedina’s Warm Leatherette is an uncanny tableau, familiar and alien at once. On its surface – and when it comes to painting, what else is there? – we observe a girl. Sofa. Table, LP. A bottle, and two glasses.