Iranian artist Arghavan Khosravi

In our ongoing online series, renowned art consultant Maria-Theresia Mathisen profiles rising contemporary artists to watch in 2021. Here, she speaks to New York-based Iranian artist Arghavan Khosravi about the power of visual metaphors, juxtaposing imagery and how her work reflects on her experiences of growing up in Iran

Maria-Theresia Mathisen

Arghavan Khosravi’s work is not only visually compelling but also loaded with socio-political commentary. I discovered her work in late 2019, a few months before the pandemic, on Instagram and was immediately taken by it. Bright colours and smooth skin are juxtaposed with uncanny elements such as ankle bonds, bombs, fragments of sculptures, shattered structures, ropes and keys. There are recurring symbols for censorship, such as locks, masks and bonds, reflecting the artist’s experience of growing up in Iran.

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Over time, I noticed that her compositions are becoming increasingly complex, and her paintings more and more sculptural. Arghavan is very ambitious and curious, constantly developing her practice, as if she is trying to solve a problem, or perhaps find a solution to some of Iran’s, or even the world’s problems.

To me, Arghavan’s work feels extremely important right now as it tackles human rights issues with a particular focus on the oppression of women in autocratic systems.

Arghavan Khosravi, The Key, 2021. Courtesy the artist and Rachel Uffner Gallery

LUX: You are born and raised in Iran. When did you move to the US and why?
Arghavan Khosravi: I was born in Iran and spent almost my whole life there. In 2015, I came to the US to go to graduate school.

LUX: Was it a culture shock?
Arghavan Khosravi: To be honest, I didn’t face that much of a culture shock. I think nowadays, with globalisation and the internet, people from all over the world that are coming from similar cultural classes and generations have lifestyles that are not hugely different. The only thing that I can think of, which still wasn’t a culture shock, but a huge difference (and relief) was that in the US I could wear whatever I want in public; there was no more compulsory hijab (which is an unjust law for women in Iran).

Arghavan Khosravi, Connection, 2020. Courtesy Carl Kostyál Gallery

LUX: You have four degrees, two from Iran and two from the US. Why did you choose to do both undergrad and graduate degrees again in the US?
Arghavan Khosravi: I actually have three degrees. I got my BFA in Graphic Design and MFA in Illustration both in Tehran. After being a graphic designer for almost 10 years I decided to pursue my dream of becoming a painter and moved to the US, but since I didn’t have much professional or academic experience in that field, I decided to apply for a one-year non-degree post-bacc program in studio arts at Brandeis University (Waltham, Massachusetts). Over the course of that one year, I could make a body of work which enabled me to apply to a few graduate programs. Eventually, I ended up in Rhode Island School of Design’s graduate painting program.

Arghavan Khosravi, On Being a Woman, 2021. Courtesy the artist and Rachel Uffner Gallery

LUX: Your earlier work from 2016 is heavily influenced by Iranian miniatures, but your style seems to have evolved a great deal in the past few years. What were the museums you visited the most upon coming to the US and which of them provided new sources of inspiration?
Arghavan Khosravi: Persian miniature paintings have always been one of the main sources of inspiration for me. Every time I look at them, I get inspired by one aspect of these works, whether it’s their mesmerising colour palette; their compositions; the way figures are depicted (there’s not much facial expression and the expressive qualities are heavily dependent on their poses and body language); or the way architectural spaces are depicted so that there’s no perspective and no vanishing point, which has a flattening effect. When I place figures that are rendered realistically into that unreal space, the juxtaposition gives a sense of distortion and displacement which can be read metaphorically too. The more I focused on this aspect of the paintings, the more I got involved with building shaped panels (instead of the regular rectangle) to emphasise these architectural elements of the space. This helped the paintings to increasingly exist as a 3D object rather than a 2D surface, which opened a whole new door for me and led me to experiment with different ways to explore three dimensionality in the paintings.

Unfortunately, over the past year I haven’t been able to visit museums due to the pandemic, but when I look back at the few years before that, a few museum exhibitions stand out. One of them was a retrospective of Jim Shaw’s works at the New Museum in New York in 2015 and another exhibition of his works a few months later at MASS MoCA in Massachusetts which truly fascinated me. The way he’s always exploring new different ideas and his never-ending creativity was very inspiring for me. The other inspiring museum exhibition that I can think of was David Hockney’s at the Met in 2017. One of the most inspiring aspects of his works for me was colour.

Arghavan Khosravi, Isn’t it time to celebrate your freedom?, 2021. Courtesy the artist and Rachel Uffner Gallery

LUX: Your work fluctuates between pop, symbolism and surrealism. Which genre, if any, do you feel most comfortable being associated with?
Arghavan Khosravi: I can mostly relate my work to the surrealist movement and I think symbolism is one of the tools in surrealistic storytelling. In my paintings, I like to depict moments that might be impossible to happen in real life. I also use an indirect and subtle approach to convey what I have in mind. This approach slows the audience’s reading of each painting and hopefully, leaves a more effective and longer lasting impression on them.

Read more: Philip Hewat-Jaboor on discovering art through materials

LUX: Can you tell us about some of the recurring objects in your work such as strings, disembodied limbs and floating heads. What do they represent for you?
Arghavan Khosravi: In general, I am interested in depicting scenes and situations that at the first glance, might seem peaceful, normal and comfortable, but the more you look at what’s going on, you find moments where something dark and slightly violent is occurring. The body fragments, for example, give a feeling that the characters in the painting are lacking control not only over the situation, but also their own body. You can look at it as a metaphor for the suppression which happens under autocratic systems.

Another metaphor I use for suppression is the red string. I am thinking about all the “red lines” that are drawn which mustn’t be overpassed. These lines can be drawn systematically by an authoritarian regime or can be drawn by tradition in more patriarchal societies, which mostly, target women. I am mostly interested in using visual metaphors that don’t look too violent at first, but present an underlying sense of suffocation or disturbance.

Arghavan Khosravi, Black Rain, 2021. Courtesy the artist and Rachel Uffner Gallery

LUX: You seem to like adding sculptural and three-dimensional elements to your paintings, and often use a shaped canvas. Do you start a painting knowing that you will use a shaped canvas or do you sometimes change the shape after starting a painting?
Arghavan Khosravi: The sculptural elements started when I decided to experiment with shape panels, which I talked about earlier, I stretch canvas over the shaped wood panels, so it’s almost impossible to change its shape after I start a painting. Therefore, I pre-plan most of the painting before building the shaped panel, and I have a clear idea what imagery is going to be painted within that shape.

LUX: Another formalist aspect of your work is the ‘trompe l’oeil’ technique, which sometimes makes it difficult to delineate what’s painted and what’s not.
Arghavan Khosravi: I am interested in the idea of juxtaposing a two dimensional painted surface which mimics three-dimensionality with actual three dimensional elements in the paintings. I like how it can invite the viewer to explore more time with the piece in order to figure out which part is which. I am also interested in the notion of duality and having contrasting visual elements. This contrast can be in materialistic aspects of the paintings (like the contrast between a 2D surface and a constructed 3D element) or it can be more about the subject matter. For example, the juxtaposition of imagery appropriated from an Eastern context beside Western, or the contrast can be historic versus contemporary and so forth.

Arghavan Khosravi, Entrapment, 2021. Courtesy Carl Kostyál Gallery

LUX: In one of your works the red string is physically wrapped around a canvas so that you can see dents at the edges. How did you do it?
Arghavan Khosravi: To achieve that effect, before stretching the canvas over the wood panel, I carved the sides of the wood panel in a way which makes the hard surface of the panel look like a soft smooth material that’s being compressed when a rope is tightly wrapped around it. This approach again aligns with the notion of duality and contrast that I talked about in the previous question. This time it’s the contrast is between a soft and a hard material.

Read more: Uplifting new paintings by Sassan Behnam-Bakhtiar

LUX: Another Iranian artist that works a lot with trompe l’oeil is Mehdi Ghadyanloo. Do you know his work?
Arghavan Khosravi: Yes, I am very much familiar with his work and really like it. I first encountered his work when he used to make large murals all over Tehran where I grew up and was living before immigrating to the US. It was so fascinating to see his creative ways to give the illusion of depth and space in his murals so that the 2D painted surface of the wall seemed like the continuation of the actual buildings and space surrounding it. Before him (with a few exceptions), most of the murals were at the service of the state propaganda or had ideological purposes.

Arghavan Khosravi, The Balance, 2019. Courtesy the artist.

LUX: Who are your favourite Iranian artists that deserve more attention in the West?
Arghavan Khosravi: One Iranian artist that comes to mind is Bahman Mohasses. I also really like Nazgol Ansarinia’s work.

LUX: Born soon after the Islamic Revolution, you witnessed Iran’s transformation from a Western-friendly monarchy into a suppressive theocratic republic. How did you experience this growing up and what did your parents teach you?
Arghavan Khosravi: I was born and grew up in a non religious family, so there was a more secular/liberal way of thinking and living, but when I stepped out of that ‘private space’ into the ‘public space’ I could see that everything was very different. So, like so many other Iranians, I was taught by my parents how to navigate this dual life from an early age. For example ,there were certain things we did at home that mustn’t be mentioned at school, or we did things at school that I personally didn’t really believe in like saying prayers with other students which was compulsory in my middle school. Or we had to pretend to abide by some rules in public, which we don’t really believe in, such as the compulsory hijab. I think the notion of duality that I’m exploring in my paintings is a result of reflecting on those life experiences and memories from Iran.

Arghavan Khosravi, Fragility of Peace, 2019. Courtesy the artist

LUX: In your 2017 Muslim Ban series you use pages of your Iranian passport as a canvas and there’s also your Self-Censorship series. Can you tell us more about those works?
Arghavan Khosravi: In early 2017, only a week after I came back from a short trip to Iran during the school’s winter break, an executive order was signed which prevented citizens of six muslim-majority countries from entering the US. It meant that if I had returned to the US a week later, I could have got stuck in Iran and wouldn’t have been able to finish my degree. Also, it meant that I wasn’t able to exit the US for an unknown period of time. My first reaction to the news was anger and a feeling of being treated with disrespect. I thought of using this anger as fuel in my studio, but the blank canvas didn’t feel right. So I had this idea of painting on pages of my expired passport and weaving my narrative into the visual structure that was already there.

When you grow up under the suppression of an autocratic system which limits freedom of speech, you start to develop self-censorship as a defence mechanism, and sometimes you’re not even aware of it. Therefore, you start to suppress your own freedom of expression to avoid getting in trouble. In the Self-Censorship series I was interested in exploring these themes using a symbolic language. It is worth mentioning that symbolism itself can be one of the tools to circumvent censorship because when you use symbols and metaphors to convey certain thoughts you can always say that this particular thought is the viewer’s interpretation of your work and not necessarily your own idea. But of course when I use symbolism now, where I have freedom of expression, I have different reasons for this choice.

Arghavan Khosravi, Hafez (The Muslim Ban Series), 2017. Courtesy the artist

LUX: Your paintings are so intricate they seem very laborious to produce. How long does it take you, on average, to finish a painting and do you work on multiple paintings at the same time?
Arghavan Khosravi: Depending on the size, it takes me about 2 to 5 weeks to finish each piece. Usually, the paintings with 3D elements and multi-panels take longer because there is more than one surface to paint on. I rarely work on several paintings at the same time because if I leave a painting unfinished and move to a new one, I get very excited about the new piece and won’t feel like going back to the older piece. I have works lying in my studio from two years ago that are still left unfinished.

Arghavan Khosravi, Four Elements, 2021. Courtesy the artist and Rachel Uffner Gallery

LUX: Finally, tell us about your current show In Between Places at Rachel Uffner Gallery in NYC. How do you think your practice has evolved or changed since your last show in NYC at Lyles & King in 2019?
Arghavan Khosravi: This latest body of work was made in isolation during the past year of quarantine. The works build upon my previous explorations of techniques taken from historical painting genres, such as the use of stacked perspective in Persian miniature paintings, while also incorporating new sculptural and three-dimensional elements that further emphasise qualities of illusion and artifice. The paintings are rendered on surfaces that have been layered to create visual depth, which somehow evoke the structure of a theatrical set and the corresponding implication of a not-quite-real world built on false appearances.

“Arghavan Khosravi: In Between Places” runs until 5 June 2021 at Rachel Uffner, New York. For more information: racheluffnergallery.com

Arghavan Khosravi’s solo exhibition at Carl Kostyal, London opens in June. For more information, visit: kostyal.com/exhibitions

Portrait of Maxwell Alexandre 2020. Copyright the artist. Courtesy the artist and David Zwirner

In our ongoing online series, renowned art consultant Maria-Theresia Pongracz profiles rising contemporary artists to watch in 2021. Here, she speaks to 30-year-old Brazilian artist Maxwell Alexandre about the difficulties of preparing a show during lockdown, his devotion to the Church of the Kingdom of Art and the precariousness of his paintings

Maria-Theresia Pongracz

Discovering new artistic talent is often also discovering different parts of the world, different cultures and different human experiences. One of my highlights last autumn, and one of the few shows I was able to see during the short period when galleries and museums were open in between lockdowns, was the Brazilian Maxwell Alexandre’s UK debut at David Zwirner. Having seen some images online before, I was very excited about the show and delighted to discover that the work was even more powerful in person.

Hailing from Rocinha, the largest favela in Brazil, located in Rio de Janeiro’s southern zone, Alexandre’s work is a reflection on growing up with organised crime and state violence, as well as the evangelical church acting as a sort of saviour from such. The title of the show Pardo é Papel, which takes its name from the Portuguese word pardo (meaning brown), refers to Brazil’s class system and the upheld belief that an individual’s skin colour determines their value – the less black or the whiter a person looks, the better. The exhibition’s subtitle Close a Door to Open a Window is a reference to lockdown and isolation during the pandemic.

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LUX: Your exhibition Pardo é Papel: Close a Door to Open a Window at David Zwirner London (2 December 2020 – 30 January 2021) was planned during a period of lockdown. How was this experience for you, and how long did it take you to conceive and create the show?
Maxwell Alexandre: In 2020, I had two big solo shows to be held at two highly prestigious institutions: David Zwirner Gallery in London, and the Palais de Tokyo in Paris. Things happened very quickly for me once I became a part of the art circuit, so I have been working hard and largely without interruption since 2017 to meet demands from institutions. I had just come back from an artist-in-residence stint in Marrakesh for a group show at the Museum of Contemporary Art of Morocco, but as soon as I arrived back in Brazil, the pandemic broke out and all plans were suspended.

The year was promising, the proposals were very good, and I was ready to leverage the reverberations my work had caused and push my art to a higher level, but I have to admit that the pandemic also brought me relief because it allowed me to pursue a direction of my work without a deadline. It had been a while since I had entered my studio without a plan. That’s when I decided to take up oil painting on canvas. I had wanted for some time to work in that direction, and this moment of social isolation was the perfect scenario for that. With my entire team working remotely because of the lockdown, I was left alone to do all the steps of the work; everything from cutting the canvas, attaching it to the wall, preparing the paint, cleaning the brushes… I felt that I was back at the first moments of my career and was able to remember how much I loved this solitary way of working.

If you could die and come back to life, up for air from the swimming pool, 2020 (installation image and above, detail). Maxwell Alexandre. © Maxwell Alexandre. Photo by Jack Hems. Courtesy the artist, A Gentil Carioca, and David Zwirner

Then David Zwirner gallery started making contact with me again, and wanted to continue with the plan of the exhibition in London. But while things were getting better in Europe, in Brazil we were entering into a worse phase, and I could not commit to delivering such an important exhibition in just three months without my team and without a large space to work in. This was a delivery that could not be achieved with a slow approach, I would need to throw myself totally into it. But I admit the greatest resistance I had to accepting the invitation was that I would have to stop making oil paintings, and by that time, I felt I was too much involved in the works to begin another exhibition project. I continued to consider all of this, and eventually, found a good justification to commit to the show at David Zwirner. Namely, the main principle of the church of which I am a follower – the Church of the Kingdom of Art – which is that when you set a date to hold the worship service and deliver the works, then you do not pay any heed to adverse conditions. It is a dogma: if the date is set, it cannot be postponed, one must do it and deliver it. And I, as a follower of that church, could not escape from this. If anyone were to break the commitment, it would have to be the gallery.

Pisando no céu, 2020, Maxwell Alexandre. © Maxwell Alexandre. Photo by Gabi Carerra. Courtesy the artist, A Gentil Carioca, and David Zwirner

The other thing I kept in mind was something I was told by my teacher Eduardo Berliner about making a great effort to obtain nothing as a result. This idea is very powerful to me. Opening an exhibition with the strong possibility that no-one would see it, fitted with that way of thinking and motivated me to move forwards. I got together with two of my assistants and brought them to live with me on my street. We started working hard in order to finish everything on time.

This moment that we are experiencing is unique, and I could simply not waste it. When would I ever have another chance to open an exhibition during a pandemic?

Read more: How women artists are reshaping art history

LUX: How and when did you become interested in art and what was the first medium you explored?
Maxwell Alexandre: I was raised in an evangelical home and my mother always said that God had given me the gift of drawing. In my childhood, my drawing was already more developed than that of my peers. I think that my interest in art was beginning then, but my first contact with contemporary art took place when I was 22, during my second year of college, in a class of visual arts taught by Eduardo Berliner.

LUX: In the exhibition walk through you mentioned that painting is considered elitist in the Brazilian favelas. From what I gather, you mastered going down the path of a fine artist and showing at a blue chip gallery like David Zwirner whilst still keeping your street cred. Would you consider involving yourself in arts education, teaching or mentoring underprivileged kids in the future?
Maxwell Alexandre: I think that, yes, I have a pastoral calling, because my work attracts followers, but I am not the sort of pastor who takes care of sheep. My calling is that of a messenger; one who brings specific, sporadic messages and good news whether it’s through words, photography, video, music, painting, or by example.

Installation view of Pardo é Papel: Close a Door to Open a Window at David Zwirner. Photo by Jack Hems. Courtesy the artist, A Gentil Carioca, and David Zwirner

LUX: You pay homage to Kerry James Marshall as a kind of icon in a gold portrait. KJM is probably the most important black painter living today and someone who has inspired a whole generation of young artists. How important is he to you?
Maxwell Alexandre: Kerry James is the man. I think about how far it is for someone to paint a black character not through observation, but through imagination. That man was already leaping over that abyss back in the 1990s. Of course, there were other masters before him, and KJM himself has mentioned that he was inspired by Charles White, but I think the visibility of, and possibility to bring the black man as a central theme of narratives picked up momentum and significant relevance with Kerry.

LUX: Most of your paintings are densely populated, except for one striking work, a diptych entitled Dois quadros SAMO na parede with painted golden baroque frames but nothing inside. Basquiat often used the tag ‘SAMO’ in his graffitis. Why this reference?
Maxwell Alexandre: The piece Two SAMO paintings on the wall is a translation of a verse from the track Preto e prata by Baco Exu do Blues. The verse plays with a conjugation of the Portuguese verb ‘ser’ (to be), and Basquiat’s signature SAMO, an abbreviation of ‘Same Old Shit’. The diptych is part of Novo Poder, a sub-series of Pardo é Papel, which deals specifically with the physical presence of black people in art spaces, such as museums and galleries, contemplating and relating to contemporary art and more specifically, painting. The work emphasises the idea of acquisition, which is why there are no figures depicted in it.

Dois quadros SAMO na parede, 2020, Maxwell Alexandre. © Maxwell Alexandre. Photo by Gabi Carerra. Courtesy the artist, A Gentil Carioca, and David Zwirner

LUX: Your Evangelical Christian upbringing is also apparent in some of your paintings. How important are Christian values to you?
Maxwell Alexandre: I know that religious fundamentalism is shit and that’s why there is a very pejorative image about people of faith. One of the definitions of faith is to believe without seeing, without evidence and this seems like foolishness to many people in the art world, who for the most part have an academic education, which values reason, science and evidence. But what is artistic practice if not an enchantment? Artistic practice is prophetic and without faith, there are no prophecies. So I am astonished about how an academic atheist manages to disdain religious faith and yet enshrine artists like gods, or to shed tears in front of a painting. Art is a religion, and as stated by Brazilian rapper Filipe Ret, one needs faith even to believe in reason.

Read more: Alia Al-Senussi on art as a catalyst for change

Evangelical religion saved my life. I did not go into crime, alcohol or drugs because my mother taught me for a long time that those things were part of the crooked path of sin and divine abomination. I no longer hold onto that sort of belief, but when I believed it as a child, I did not fall into those things.

Installation view of Pardo é Papel: Close a Door to Open a Window at David Zwirner. Photo by Jack Hems. Courtesy the artist, A Gentil Carioca, and David Zwirner

LUX: Your paintings are all very large. Why do you choose to work in this format? And would you ever consider making smaller formats to make your work more accessible to a wider range of collectors?
Maxwell Alexandre: To answer this question, allow me to make a brief mapping of the art circuit and its agents. We have the artist, who is at the cutting edge of the research, experimenting, with his sleeves rolled up, making the art object. The critic, who develops the silo of knowledge around the work, is an agent of legitimation, perhaps one of the most important ones. The curator, who selects what is going to be shown and how it will be shown, is the bridge between the studio and the public, often based on a specific thinking. The gallerist, who is the display window, is the commercial connection between the object. The art patron is the person who directly applies financial resources to the artist’s research and the institutions, and the collector acquires the work, and takes on the responsibility of preserving it. What all of these agents should have in common, beyond their personal interests, is the fostering of the development of the artistic field. Ultimately, each one is part of something that has a social function for the collective.

If the artist proposes something that is not commercial, and the gallerist does not welcome and support it as they are thinking only about sales rather than fostering the field, then this agent does not understand his or her role. If the art patron provides support by financing an artist’s research, but wants an artwork in return, that art patron does not understand his or her role. If a curator only organises exhibitions for the beautiful photo at the vernissage with a roster of important faces, that curator does not know his or her role. If the collector is buying works only as an investment, or because of the hype of the artist in question, that collector does not understand his or her role.

When I began to develop the Pardo é Papel series, the decisions I made were not arbitrary. Assuming a monumental format for the paintings was a way I found to intensify the dialogue between the amount of paper used and the number of black bodies in contemporary positions of power. I wanted density and contrast between the black body and the brown craft paper; I wanted people to feel the presence of the paper. The way in which the artworks are installed helps in this sense. I wanted the adhesive tape and the torn parts to be visible; the fragility of the artworks was important for the work’s poetics. I understood that I was not only dealing with dimensional questions of painting itself, but also talking about air, space and sound. The decision not to present the works in a frame or any rigid kind of structure was made to emphasise the precariousness of the materials that go into the work’s construction. All these characteristics are important for the semantics of Pardo é Papel.

Close a door to open a window, 2020, Maxwell Alexandre. © Maxwell Alexandre. Photo by Gabi Carerra. Courtesy the artist, A Gentil Carioca, and David Zwirner

All of this potential, however, would be lost if I had listened to a series of agents there at the outset, when I showed the first large panel, which gave rise to various questionings skewed toward a market logic. I heard things like: ‘don’t do that because it is a big problem to conserve these paintings’ or ‘it will be very difficult to sell, work with smaller formats and we will be able to sell everything.’ Even a large museum institution asked me to paint five canvases so that they could acquire them instead of the large paintings on paper. Their concerns about the work’s conservation and vulnerability was a great hindrance.

I did not follow this advice because I had not constructed the large paintings of Pardo é Papel to be something commercial or durable. My commitment was to the research. I knew the potential the work had, and I chose it as a flag to stake into the ground of the institutions; to open a path, without any concern about sales.

The only progressive advice I received during this period was from Paulo Herkenhoff, perhaps the greatest living critic in Brazil, who upon seeing the works said that I would be able to choose my path because of the power and coherency of my research. He also gave me an example of what he called the ‘greatest squander at MoMA’ which is when museum declined to acquire the work Monogram by Robert Rauschenberg because conservators said it would not last. Today, that work is one of the most emblematic in the artist’s production. And this is what I would like to talk about: people want a souvenir, they do not want art. The collector should be educated in this sense. The acquisition of an art object is not only the expansion of his or her asset portfolio, but involves the responsibility to shelter that which has now become an asset of humankind. My large pieces of brown craft paper will get ripped and they will deteriorate in time, and this responsibility lies not only with the artist, but of all the agents concerned with the fostering of the field and artistic development. Hopefully, the museologists and conservators will accept the challenge of preserving these works and gallerists will support less-formatted works, and collectors will start dealing with the need to collect things that are not permanent. There is nothing more contemporary than this.

LUX: Talking of institutions, your next big show is at Palais de Tokyo in Paris. Are you excited and can you reveal anything about what you are planning?
Maxwell Alexandre: The Palais de Tokyo is allotting me the largest exhibition space I have ever had. I am going to present Novo Poder, a sub-series of Pardo é Papel, which as I mentioned was created to talk about the physical presence of the black community in museums, foundations and galleries. We are already working hard on it!

Follow Maxwell Alexandre on Instagram: @maxwell_alexandre
Follow Maria-Theresia Pongracz on Instagram: @mt_mathisen

Afshin Naghouni in his studio. Photograph by Maryam Eisler

Born in Iran, visual artist Afshin Naghouni immigrated to London in his mid-twenties where he began to establish a reputation for his imaginative and dynamic artworks that blur the lines between figurative and abstract. Ahead of his upcoming exhibition in January 2021, LUX contributing editor Maryam Eisler visits and photographs the artist in his London studio

Maryam Eisler: So right now, I’m looking at your self-portrait. It’s complex…
Afshin Naghouni: When you do a self-portrait, or any focus on configuration, you tend to go towards the physical features, making sure that it looks like it should do. The moment you go towards abstraction, it becomes about focusing on other things rather than the obvious. A lot of it is conscious or self-conscious. I think a self-portrait needs to be more accurate than straightforward representation.

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Maryam Eisler: Yes, I see very few cues about you in the physical sense. Is it difficult to define oneself?
Afshin Naghouni: It is if you think about it; I don’t think about it much. When I was doing it I just thought: this is me painting my inner being. I just splattered myself all over the canvas trying to think about what I am and most importantly what I am not!

Maryam Eisler: Yes, it looks like you splattered your guts! Talk to me about the reality of the last five months for you; this period of confinement and self-isolation. How have ‘Covidian times’ affected your mind, and your psyche ?
Afshin Naghouni: For me, the only direct consequence is that I have not been able to paint. Of course, I’ve doodled around at home, but nothing can replace the air in this place [the studio]. I just love it. Sometimes I don’t even paint; I just sit around, I listen to music and I breathe the air. So not being able to come to the studio for me was difficult. So what did I do instead? Well, I painted in my head, cut off from the outside world!

Photograph by Maryam Eisler

Maryam Eisler: What do you mean by ‘painting in your head’?
Afshin Naghouni: It becomes a race between what I can bring into my head and what goes onto the canvas. My mind is always way ahead of me, and I am constantly trying to catch up. When it happens, it is exciting. because you can’t stop and it becomes more physical, the application and all that. The other thing that can happen, of course, is that you haven’t figured anything out and you just want to paint. It becomes a slur because you can be ahead of your thoughts on the canvas, and you need to come back, have a cigarette, have a coffee, and try to figure out what you are trying to do. They are both equally exciting and challenging. Well, not challenging; painting is not hard. The hardest thing is just trying to keep working, and stay motivated.

Untitled #6  (2017), mixed media on canvas 150×120 cm from Afshin Naghouni’s Nostalgia & Reminiscence series

Maryam Eisler: Have you managed to remain motivated during the last few months?
Afshin Naghouni: During this whole period, I have been desperate to work. I only went out for essentials for four months. My issue is that I like people. I am a social creature. I need to have human contact and connection, and a lot of it. So, not having been able to come here [into the studio], to work and see friends, has been very difficult.

Maryam Eisler: But has it also afforded you the gift of time?
Afshin Naghouni: I have had the time to slow down. To kind of bring together all my thoughts and to reflect on the things that are moving me forward. My struggles are more conceptual in nature. For example, I have never been a great fan of abstract painting and that is primarily because I have fundamental problems with modernism, and what it stands for in its essence.

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Maryam Eisler: What are those problems?
Afshin Naghouni: I find modernism just like [Clement] Greenberg did: elitist, sexist, inaccessible. I am not saying that art has to be accessible, but today, I am personally focused on form, movement, rhythm and the attempt to breathe emotion into the canvas. In the past, I would start with abstract forms on the canvas and I would gradually work my way to make it representational. I think I am going backwards now. I find that reverse process interesting and exciting. I want to create overall compositions filled with life and energy, paintings that are visually engaging, playful and experimental.

I don’t care if it’s done before one way or another. We are at a point where not much is left undone. I pinch, borrow and steal from those before me, to make things work, to empty my guts on the canvas, and then I use my knowledge to polish it. I really don’t know if it’s any good and to be honest I’m too old to overthink it.

Maryam Eisler: Is that not part of the artist’s journey?
Afshin Naghouni: I’ve been thinking about this a lot, and about why I’m doing what I’m doing – trying to make sense of it in my own head. The truth (whatever that is) is that I am sick and tired of identity-centred, self-obsessed art; art that sacrifices a great deal in order to cement the artist’s place as Middle Eastern, African, female, LGBTQ etc; art that identifies the person with everything under the sun, except for being an artist; art focused on addressing something seemingly so profound that it ceases to be art – all that self-obsessed, self-indulgent, pretentious pile of shit that crawls up gallery walls!

Photograph by Maryam Eisler

Maryam Eisler: How about art-driven identity instead of identity-driven art?
Afshin Naghouni: Ah! The art market is such a precarious thing and it has been for such a long time. I do not pander to it much. You have to, first and foremost, please yourself, present yourself I guess. It takes courage to move in different directions and it takes conviction. The truth is that I get bored! I cannot sit down and do the same thing for years on end even if I know my collector base likes certain types of my paintings. I don’t want to leave any what ifs… So I am experimenting all the time.

Maryam Eisler: How many paintings do you trash?
Afshin Naghouni: [Laughs] I do not trash. I do not burn. I just put aside.

Maryam Eisler: Who amongst art historical figures has affected you the most?
Afshin Naghouni: Picasso.

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Maryam Eisler: What is it about Picasso‘s work that appeals to you?
Afshin Naghouni: His carefreeness, I think.

Maryam Eisler: Is there one of his paintings in particular that comes to mind?
Afshin Naghouni: I will always be in love of his analytic period, but I am also very much enjoying the paintings he did of his lover Marie Therese around 1932-33. I love the freedom of application and the loose strokes, childish, free and sensuous at the same time.

Maryam Eisler: Who else inspires you?
Afshin Naghouni: [Anselm] Kiefer, Cecily Brown, Caravaggio.

Maryam Eisler: What is it about Kiefer’s work?
Afshin Naghouni: The sheer scale, and his ability to achieve such amazing compositions within that scale. He is one of those few artists who has found the perfect balance between form and concept.

Nostalgia (2017), mixed media on canvas 160×200 cm from Afshin Naghouni’s Nostalgia & Reminiscence series

Maryam Eisler: Is that something you are striving for?
Afshin Naghouni: I am still trying to find that balance. Now I do not pay that much attention to concept any more; I focus on form instead. I find it exciting, it gives me energy to think about the things I want to do.

Maryam Eisler: What are you reading right now?
Afshin Naghouni: I am reading The Art of Creative Thinking by Rod Judkins. The author is a Central St Martins graduate. You do not have to be an artist to be creative. Everybody is born with creative genes. They just get suppressed by life events. I’m also reading Sapiens by Yuval Noah Harari, but it kind of depresses me.

Maryam Eisler: Why does it depress you?
Afshin Naghouni: The future that Hariri describes is not the kind of society I want to live in.

Maryam Eisler: Do you mean that you like humanity with all its flaws?
Afshin Naghouni: Yes, absolutely. I had this deep and heated conversation with a friend recently, who insisted that art and artists are going to become irrelevant, and that AI is going to create the very best art that art can ever be. But how is that possible? Until AI can get angry, can cry, can fall in love the way that we, as humans, can, it will surely never be able to surpass art created by human hands. Frankly, I would rather not be around when or if AI is ruling the world. It is often our human flaws that add greatness to any artwork.

Untitled #3 (2017), mixed media on canvas 160×200 cm from Afshin Naghouni’s Nostalgia & Reminiscence series

Maryam Eisler: Do you have an overall concept for your upcoming show in January?
Afshin Naghouni: I just want to paint between now and then the way I want to paint, free, without overthinking the process. If I only have five paintings by then, then that will be it.

Maryam Eisler: Talk to me about the courageous choice of colours in your paintings and the energy they exude.
Afshin Naghouni: Those who are familiar with my work know well that it never used to be this colourful. That’s why I say, I feel I have really rediscovered colour. I like and want to play, and if colour is the exciting dimension in the game, then let’s put it to work. I’m also a city boy. I like big cities with all the people that inhabit them. I am in love with London. It is a melting pot of cultures and that in itself is pure colour. The energy in this place is unique. I equally love the countryside, but after two weeks away, I need to return to urban colour.

Maryam Eisler: Finally, I want to talk to you about place. You mentioned that you love London, and urban life. What about the location of this particular studio [in Ladbroke Grove], and the connections that you’ve made with your local community?
Afshin Naghouni: It is amazing. First of all, in this line of arches here, there are mechanics, fashion designers, recording studios, different kinds of professionals working together, next to one another. I know them and they know me. It feels good. I like the walk from here to home and back. I never get tired of the route; everything about it offers me a colourful visual canvas of life in London. When I am going down the road, I just listen to the sounds that accompany me all along, and I feel the energy. I love everything about it. The community around here is also very strong; we try to make things work together all the time. We rely on one another. I really miss that interconnectivity.

Discover more of Afshin Naghouni’s artworks: afshinnaghouni.com
For more information on the artist’s upcoming show at HJ gallery in January 2021 visit: hjartgallery.com

Note: this interview was conducted prior to the UK lockdown in November 2020.

Installation view of Betye Saar: Call and Response, at the Los Angeles County Museum of Art © Betye Saar, photo © Museum Associates/ LACMA

Following a major exhibition at MoMA at the end of last year, Betye Saar’s latest solo show Call and Response at the Los Angeles County Museum of Art is the first ever to focus on the artist’s sketchbooks. Spanning the entire length of the artist’s career, the show examines the relationship betwecen her sketches and finished works by showing 18 sculptures and collages alongside annotated drawings.

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Sketchbook (1998) by Betye Saar. Collection of Betye Saar, courtesy of the artist and Roberts Projects, Los Angeles, © Betye Saar, photo © Museum Associates/ LACMA

I’ll Bend But I Will Not Break (1998) by Betye Saar. Los Angeles County Museum of Art, Gift of Lynda and Stewart Resnick through the 2018 Collectors Committee, © Betye Saar

Saar’s practice is primarily one of assemblage in which she builds sculptures from household objects to examine issues of race, gender, and spirituality.  I’ll Bend But I Will Not Break (1998), for example, is created from a vintage ironing board that the artist found in a flea market. In the finished work, a flatiron is chained to the leg of the ironing board, which has two images printed onto its surface: one is a 18th century British diagram of the packed hold of a slave ship in the Middle Passage between Africa and the Caribbean, and the other is a photograph of a black woman bent over her ironing.

Behind this assemblage, hangs a crisp white sheet clipped to a clothesline as if straight off the ironing board; in barely visible thread, the sheet bears an embroidered monogram: KKK. Viewed alongside the sketchbooks and accompanying annotations, this complex artwork is metaphorically disassembled, allowing the viewer to both recognise and appreciate the unification of the parts.

A Loss of Innocence (1998) courtesy of the artist and Roberts Projects, Los Angeles, © Betye Saar, Photo courtesy Scottsdale Museum of Contemporary Art, Scottsdale, AZ, by Tim Lanterman

Whilst the exhibition is on a smaller scale than some of the artist’s recent museum shows (the work fills only one room), Call and Response offers a rare insight into Saar’s creative process.

‘Betye Saar: Call and Response’ runs 5 April 2020 until at LACMA’s Resnick Pavilion. For more information visit: lacma.org/art/exhibition/betye-saar-call-and-response

A sculpture by LouLou Siem installed in Gaggenau’s Mayfair showroom

Last Wednesday evening the doors of Gaggenau’s Mayfair showroom were locked for a private party hosted by LUX with an exclusive art installation by LouLou Siem. Here, we recall the event

If you happened to be wandering past Gaggenau‘s showroom last week, you might have raised an eyebrow as sculptures of human heads were passed through the door. These were the works  installed by LouLou Siem for a private evening event hosted by Gaggenau in collaboration LUX.

Here and above: sculptures by LouLou Siem installed inside the Gaggenau showroom

The artist’s heads and various other sculpted objects appeared looming on counter-tops and illuminated in ovens, lending a touch of macabre to the sleek kitchen interiors. The space provided a unique setting in which to not only view the art, but also appreciate the contrasting textures of the sculptures and Gaggenau’s appliances.

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The evening began in proper with a champagne tasting led by LUX Editor-in-Chief Darius Sanai. A champagne collector and self-professed geek, Sanai introduced four champagnes showing the different styles of what he considers an under-appreciated wine. Guests started with a Louis Roederer Brut Nature 2009, a champagne with zero dosage (effectively, no sugar added) with a label designed in collaboration with Brut Nature fan Philippe Starck. Next was a Louis Roederer Blanc de Blancs 2010, made with 100% Chardonnay in a clear, bright style. Next, a Blanc de Noirs, a champagne made with 100% Pinot noir grapes, showing a richer, deeper style. And finally, Louis Roederer Vintage 2012, which was full-bodied, broad and complex.

Above: LouLou Siem with her artworks. Here: The artist in conversation with LUX Digital Editor Millie Walton

Then followed a live Q&A in which LouLou discussed her practice and installation concept with Digital and Arts Editor Millie Walton. After which, guests descended downstairs for dinner and to admire LouLou’s table installation of gold heads arranged on a bespoke table-cloth with small ghostly faces placed on each napkin.

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The menu, devised by acclaimed chef Henrik Ritzen, followed a Swedish theme with a main course of fallow deer, caramelised celeriac puree, and lingonberries, followed by frozen vanilla parfait and warm almond cake served in soup made from dried rose hips.

Guests dined amidst the artworks with a menu by acclaimed chef Henrik Ritzen

For more information visit: gaggenau.com

Iranian artist Shirin Neshat’s label designs on display at the closing ceremony of the Ornellaia auction at the Peggy Guggenheim Collection in Venice

Italian wine producer Ornellia’s 11th annual online benefit auction in collaboration with Sotheby’s and the Solomon. R. Guggenheim museum, featured vintages with label designs by Iranian artist Shirin Neshat. Digital Editor Millie Walton recalls the closing ceremony at the Peggy Guggenheim Collection in Venice

Photography by James Houston

Gliding along the Venetian canals as the sun sets is one of those rare moments when real-life seems to align with cinema. More than a couple of times during the evening, as we stood in the courtyard and then, on rooftop of the Peggy Guggenheim Collection sipping glasses of Ornellaia vintage, someone compared the evening’s scene to La Grande Bellezza. We were invited though, not just for the wine, views and glamorous company, but to celebrate the funds raised by the Sotheby’s conducted auction of Ornellaia in support of the Mind’s Eye Program at the Solomon. R. Guggenheim Museum.

Guests watching the final few minutes of the online auction projected onto a screen

One of Neshat’s label designs

The auction is part of the Italian wine producer’s Vendemmia d’Artista project, which each year, commissions a different contemporary artist to create an artwork for a series of limited-edition labels. The artist is give a single word description of that year’s harvest as the starting point. For Shirin Neshat, the prompt was “La Tensione” (or tension in English).

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Known for her iconic monochrome aesthetic and poetic vision, the Iranian artist produced a haunting series of photographs of luminous white hands captured in various postures and inscribed with Persian script. These images became labels for bottles of the 2016 vintage, which were auctioned in 11 unique lots, the most coveted of which included a visit to the Ornellaia vineyard and a luxurious overnight stay.

Artist Shirin Neshat, who produced a series of monochrome photographs for the Italian wine producer

Following a series of speeches from various team members at Ornellaia and Neshat herself, the auctioneer called an end to the bidding, announcing an impressive total of $312.000.

For more information on Ornellaia Vendemmia d’Artista visit: ornellaia.com/en/vendemmia-d-artista

Wes Anderson and Juman Malouf at Kunsthistorisches Museum Wien. Photo: Christian Mendez

Following the exhibition’s first home at the Kunsthistorisches Museum in Vienna earlier this year, Spitzmaus Mummy in a Coffin and Other Treasures has moved to Fondazione Prada’s gallery space in Milan with larger displays and more exhibits than its original incarnation.

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Curated by Wes Anderson and Juman Malouf, the exhibition explores the history of collecting in museums, stripping the barriers of traditional gallery shows and embracing the concept of the kunstkammer (cabinet of curiosities).

Installation view of ‘Spitzmaus Mummy in a Coffin and Other Treasures’ at Kunsthistorisches Museum Wien, showing the Coffin of a Spitzmaus (Shrew), c. 4th century BC. Photo: Jeremais Morandell. Courtesy KHM-Museumsverband

‘A Philosopher of Antiquity’, Giovanni Girolamo Savoldo, c. 1520/30. Photo: Jeremias Morandell. Courtesy: KHM-Museumsverband

The show’s eclectic display focuses around an unusual star object: the sarcophagus of a shrew. The Spitzmaus coffin (its name comes from the German word for shrew) is a small vessel, gilded and painted with the silhouette of a mouse. Dating from the 4th century BC, it was designed to hold the Egyptian mummified remains of a sacred shrew. The coffin – along with all of the other pieces on display – was selected by Anderson and Malouf from the vast archives of Kunsthistorisches Museum and the Naturhistorisches Museum in Vienna, and perfectly encapsulates the quirky aesthetic of the exhibition as a whole.

Unknown, XVIII Sec. Photo by Jeremias Morandell. Courtesy KHM-Museumsverband

This is the Kunsthistorisches’ third exhibition in seven years to welcome creative individuals as curators. Following curations by Ed Ruscha and Edmund de Waal, Anderson and Malouf were selected for their clear artistic vision, unique style and attention to detail. We can see this in many of the pieces they’ve chosen: often small and ornate with a focus on unusual materials, their displays bring together a selection of natural and man-made objects and artworks, presented in separate cases or in clusters.

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‘Mummy Portrait: Young man with fuzz’, Roman, Early Antoine, 2nd quarter 2nd cent. AD. Courtesy: KHM-Museumsverband

Each room shares a distinct quality, that seems to resonate with both Anderson’s and Malouf’s creative universe. In fact, the whole exhibit appears much like the perfectly staged Kunst Museum that Jeff Goldblum is chased through in The Grand Budapest Hotel.

Rosie Ellison-Balaam

‘Spitzmaus Mummy in a Coffin and Other Treasures’ runs until 13 January 2020 at the Fondazione Prada in Milan. For more information visit: fondazioneprada.org

Sassan Behnam-Bakhtiar at work in his studio

Franco-Iranian artist Sassan Behnam-Bakhtiar, despite a childhood spent escaping war, then living in post- revolutionary Iran and enduring the subsequent prejudice, produces the most brilliantly coloured and life-affirming paintings. James Parry speaks with him ahead of his new exhibition in Düsseldorf

It’s an idyllic scene. Azure skies and an enticing ultramarine sea reaching out to the horizon and dotted with yachts, the perfect backdrop for a picture-postcard harbour town with cobbled streets lined with stylish shops and restaurants. Bougainvillea froths over historic façades and cicadas chirp in the beautifully manicured gardens of opulent villas. Welcome to the south of France, and to Saint-Jean-Cap-Ferrat. The artist Sassan Behnam-Bakhtiar has made his home here, following in the footsteps of artists such as Cézanne, Matisse, Chagall, Renoir and Picasso, all drawn to the French Riviera by the dramatic light, colours and stunning scenery.

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As bucolic as this may sound, in Behnam- Bakhtiar’s case, the Côte d’Azur provides welcome and creative sanctuary from a life that has not been without its challenges. Born in France in 1984 to Iranian parents who left their homeland after the Islamic Revolution, he would only visit Iran for a few weeks each summer to see family. But even such relatively brief trips could be fraught. For much of the 1980s Iran was engaged in a bitter war with Iraq, and Tehran was periodically targeted by Iraqi missiles. “It was terrifying,” remembers Behnam-Bakhtiar. “We could hear the rockets roaring overhead, and then the explosions.” On one occasion, he and his mother had to make a desperate dash to the city of Bandar Abbas to catch the last flight out of the country to safety in Europe.

‘Lovers’ (2018) by Sassan Behnam-Bakhtiar

Further turmoil and trauma were to follow when, at the age of nine, Behnam-Bakhtiar moved to Iran permanently with his mother,to a world far removed from the childhood comforts of suburban Paris. He was a foreigner in a land deeply suspicious of the West. “At school they used to call me ‘the outsider’ and it wasn’t long before the verbal insults turned into actual physical violence,” he recalls.

The bullying came not only from his fellow pupils but also from the teachers, and continued outside of school, with intimidation and harassment from the police an almost daily occurrence. Behnam-Bakhtiar was singled out for being different, and because of his family’s history and role in the government prior to the Islamic revolution. Only by standing his ground and fighting his corner (literally, helped by taekwondo classes), did the unwelcome newcomer manage to get through each day. “At times it was pure darkness and not easy to focus on the potential light at the end of the tunnel,” he admits.

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But light there was, and Behnam-Bakhtiar will be focusing on the empowering aspects of such life experiences in his forthcoming exhibition ‘Extremis’, which opens at Setareh Gallery in Düsseldorf on 24 October. An evolution of his ‘Oneness Wholeness’ body of work, which wowed crowds last year at the Saatchi Gallery in London and at Jean Cocteau’s dramatically decorated Villa Santo Sospir on Cap Ferrat, the show will consist mostly of new works. “My new paintings reflect on what I learned from my difficult times in Iran and from life in general,” explains the artist. “By putting it out on the canvas, I’m saying that even in the toughest of situations, it’s always possible to learn and move forward towards becoming a more complete human being.”

Detail of Sassan Behnam-Bakhtiar’s painting ‘Eternal Wholeness’

Behnam-Bakhtiar’s work, which is both beautiful and technically proficient, has been achieved against an unusual and sometimes difficult background. His parents were both artists, but post-revolution Iran presented its challenges for opportunities to express or develop any artistic potential. What saved him was his camera. “Photography was my creative safety valve,” he explains. “I was always out and about, taking pictures of whatever caught my eye. That in itself was problematic during those years in Iran, but I learnt how to be discreet.”

Soon he had amassed a vast bank of images, part of an archive of source material that he now uses in his work. “I’ve been collecting ideas for years,” he admits, “especially patterns and designs that appeal to me.” These inspire him in the choosing of his own motifs, mostly Persian-oriented, which he uses in his collage- style paintings. To refer to them as ‘mixed media on canvas’ comes nowhere close to doing them justice, as they are complex and painstakingly crafted works of immense skill, using the artist’s trademark layered technique (see end of article). Behnam-Bakhtiar specialises in large works, expansive and yet also highly detailed, studded with jewel-like effects that resonate with the richness of a Persian heritage that he regards as central to what he does and who he is.

Detail of ‘Lovers’ (2018)

This approach – and the battle between light and dark in human life – will be brought into sharp relief in the new show. The exhibition centrepiece will be an epic work, Tornado of Life (2017), a vivid and exuberant painting around which many other works will be gathered. More guarded and sombre in hue, with just flickers of brighter colours emerging, these paintings serve to emphasise the triumph of light – and indeed of personal enlightenment – that Behnam- Bakhtiar seeks to achieve. Even in the darkest days in Iran, he explains, he drew positives from the friendships that he eventually made there.

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“Sassan stands out as a globally educated artist of Iranian background who is bringing works of great relevance to the canon of world art history,” says Samandar Setareh, owner of Setareh Gallery. “By using historic references, as well as a deeply personal and sensitive vision of the human condition, he is formulating a language that is understood beyond any frontier of cultural limitation.” ‘Extremis’ reflects the global appeal of this ethos and art, as well as Behnam-Bakhtiar’s commitment to identifying and developing positive outcomes from seemingly bleak situations. The myriad layers of his textured paintings reflect the very complexity and passage of life itself, a synthesis of practical skill and ingenuity that results in a very special type of art.

The artist in his studio

Layers of technique

Sassan Behnam-Bakhtiar’s stunning artworks are created by a particular technique that has become his trademark. In much the same way as his life experience is layered and complex, his artworks are similarly intricate. Working in mixed media and oil on canvas, he builds up his paintings through the application of different layers of paint. These can include fragments of handcrafted designs that he attaches to the canvas, collage-style. He overpaints each layer, in some cases working to a grid-like pattern to create a mosaic effect. Finally, he uses a plasterer’s edging trowel to remove sections of the top layers of paint and reveal the colours underneath, resulting in the kaleidoscopic effect for which his works are renowned.

Find out more: sassanbehnambakhtiar.com or setareh-gallery.com

This article was originally published in the Summer 19 Issue.