Presenting visual and performance art in unexpected public spaces.

A Very Abnormal Visit to Art In Odd Places: NORMAL by Anna Harsanyi

Every year, during Art in Odd Places, I have transformative experiences that result from simply walking down 14th Street, looking at my fellow passersby and wondering, is this art or just daily life? Participating as an audience member in the festival always prompts me to look closer at each passing person, each object discarded on the ground, each poster taped on storefront. I love this act of searching for poetry in my surroundings. But on my festival walks up and down 14th street, whether I actually encounter an intentional performance or art installation becomes less important. The holistic understanding that we are all performing, and that our street lives in particular contain creative and transformative potential is a beautiful reminder of how art and daily life converge. During COVID-19, the streetscape has expanded into the everyday for almost all New Yorkers, serving as a home, a meeting space, a dining room, a place for intimacy, a salesroom, etc. The streets have stretched and shifted to fit our needs, and it’s this kind of creative extension that the artists in Art in Odd Places remind us is indeed possible.

 

This year’s festival questioned the idea of “normal,” a term which serves as an existential goalpost for our society to survive COVID, in order to somehow magically “return to normal.” The notion of going back to a previous state of normalcy implies that our world was previously one of safety, sanity, equity, or peace. How could we think that a future normal could ever emerge out of this painful present, this abnormal now? I welcomed the chance to grapple with these questions through my own experience of this year’s festival which was, by all accounts, not normal: I interacted with Art in Odd Places entirely online. Being out of the country, I was sad to miss the spontaneity of the festival and surprise performances. Usually, if I were not able to attend something in person, I would miss it. But in our days of Zooms and Instagram Lives, there are increased options for accessing art programs virtually. The festival did an excellent job of documenting projects in real time on Instagram and building a beautiful website with detailed information. I watched all of the documentations, but a few pieces stayed with me because they reminded me of the precarity of our current times and the way such uncertainty can produce both beauty and pain, comfort and constraint.

 

Intimate and embodied performances, like Latefy Dolley’s I Got You, yielded moments of intensity. Two nude Black men held each other for an extended period on The High Line, an embrace that was powerful in its vulnerability. In Assembling by Sari Nordman, female-identified performers dressed in red jumpsuits moved at a grueling slow pace, transitioning from reclining to crawling to balancing. Their bodies attempted to negotiate the asphalt and stone surfaces of the street, a potentially futile search for a space of comfort.

Then there were projects with discursive qualities, offering conversation as a way of connecting. I got a glimpse of The Modern Plague Doctor by Gretchen Vitamvas, who asked passersby how they were feeling and then handed out cards with herbal remedies related to their responses. It was a friendly way to connect and be honest about our fragile emotional and/or physical states. Robert Wallace’s The New Lefty was a conversation with himself while pouring drinks, telling a meandering story of travels, bumpy rides, and wandering thoughts. It made me think of the rambling conversations I had with myself in my head while in quarantine, imagining I’m sitting at a bar with a stranger exchanging long-winded personal tales. 

The Instagram videos even had a sense of the streetscape imbued in them – you could hear the noises of the sidewalk, the conversations of people walking by, the music blaring from cars. It was not perfect documentation, and the unpolished qualities were things that I relished In, especially from the isolated perspective of me and my screen.

 

In the digital and online viewing era of COVID experience, I wondered if watching things like this were the new normal? Is there something about the accessibility of online platforms that will become solidified into our daily reality, and into our art reality? I left my festival experience feeling that watching in-person happenings online could be another actually meaningful way to connect – perhaps another form of experience that is emerging.

Thinker in Residence: Michael Kilburn

On Evan Dawson’s, What is wealth if it cannot have violence?

I first encountered public mask wearing while living in Japan in the 1980s. I sat across from an elegant older woman in an elaborate kimono, hair perfectly coiffed and her mouth and nose covered by a paper surgical mask. The train was quiet, nearly silent, as Japanese trains tend to be, and the people crowded around us in the carriage didn’t pay her any notice: salarymen read their papers, teenagers in school uniforms intent on their manga; workers in toe boots staring out the windows or into space. If anything, my gaijin self was the more curious specimen.

But I found the scene a bit uncanny. Though superficially westernized, Japan has many unique cultural elements and practices – some framed, some subtle, others subconscious –  that can render normal, everyday experiences magical realist for the curious outsider.

Perhaps she suffered some facial deformity, I wondered, bad teeth or an unsightly cold sore. Maybe she was just painfully modest. Or was she a germaphobe, even in this tidy, scrupulously clean, persnickety country?

I asked a colleague about it at work the next day and he explained that the lady was probably not trying to protect herself from getting sick, but that she likely was sick herself and was trying to protect others. His simple explanation rattled my ethnocentric preconceptions like a Thelonius Monk composition, which sounds a bit askew, out of tune or time, on the first listen, but becomes self-evident by the third.

The concept of considering others before oneself hadn’t really registered to my bratty western brain and I felt a quick rush of ego-vertigo at this shift in perspective. I had learned in the abstract about “Asian values” of humility, deference, and respect for others, but this simple, self-evident gesture of social consideration made me second guess the assumptions and implications of the Hobbesian state of nature I had been raised in.

Photo: Amanda Wu

I recalled this incident while chatting with artist Evan Dawson in Union Square during the 2020/2021 Art in Odd Places festival, Normal. Dawson’s performative installation, What is wealth if it cannot have violence? involved the creation and display of a seemingly endless daisy chain of blue nitrile gloves, collected over 5 years work as an art handler in Philadelphia.

Of course, in the context of the Covid pandemic, the blue nitrile glove had already assumed another, more sinister, iconography as biohazardous medical waste. The brazen handling of these gloves, pulled from several overstuffed garbage bags at his feet, and their public display on a clothing rack alongside the usual hawkers of bracelets, souvenirs, incense and Jamaican herbs in Union Square was rattling, like seeing a monk rummaging through the trash and arranging used condoms on the sidewalk. The artist’s meditative practice assembling his endless nitrile rosary was also quietly disconcerting, a zen-like intervention in the hustle and cuss of the square.

Photo: Amanda Wu

It was, however, the upheaval of assumptions about care for the self and others in our society that resonated most deeply for me and made me recall that encounter on a Japanese train thirty years ago. The blue gloves are typically worn here for self-protection by mechanics to keep axle grease off their hands, postal workers wary of anthrax, proctologists, etc. Since the beginning of the pandemic, they began to appear more commonly outside these specializations, at shop entries and public transport for use by a general public fearful of contamination by any surface.

But Evan Dawson had worn these gloves at work not to protect himself from the filthy lucre of the art world, but to protect the art itself from his touch, a public service commemorated in this public performance. Yet, even in this public health emergency, basic civic courtesy and consideration for strangers and the public good seems a foreign cultural practice to many Americans. Initial CDC recommendations for mask-wearing for the sake of others mostly fell flat, and the practice only became widespread when the messaging shifted to personal protection.

Photo: Amanda Wu

Dawson’s quiet intervention in this odd place invoked the basic contradictions of liberal individualism and republican virtue that bind and divide our polity and put on display the tragic irony of our sociopathic virtue of selfishness.