Author: Olivia Deresti-Robinson

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Reframing history with Scattered Remains

As part of the Oraison/Orison series, a large red net pulses up and down, mimicking the action of breathing. Photo by Mackenzie Lad.

Nadia Myre contributes her work to Woman. Artist. Indigenous. at the MMFA

Influential Indigenous artist Nadia Myre’s latest exhibition at the Montreal Museum of Fine Arts (MMFA) is part of Woman. Artist. Indigenous., “a season at the museum devoted to female Indigenous artists,” according to the museum’s website.

Titled Tout Ce Qui Reste – Scattered Remains, the exhibition is a retrospective of the artist’s work, combining five of Myre’s series created since the turn of the millennium: Indian Act, Grandmother’s Circle, Oraison/Orison, Code Switching and Meditation (Respite). This selection of artworks, along with the rest of Myre’s body of work, focuses on the retelling of Indigenous history and uses traditional Indigenous art practices and found objects to challenge Western colonial narratives.

After reading the curatorial statement outside of the exhibition, viewers walk through the doorway and enter a large, dark, rectangular room. In this space, Myre’s series are nicely moulded together, with two- and three-dimensional artworks covering both the walls and floor of the room. The black walls and low lighting allow for backlighting and the white of the artworks to have an illuminating presence in the dark space.

Myre’s piece, titled Indian Act, displays the entire document covered in red and white beading. Photo by Mackenzie Lad.

The longer, perpendicular walls of the room are filled with large white-on-black photographic and textile pieces from Oraison/Orison (2014) and Code Switching (2017). The shorter wall to the left of the entrance features a looping video artwork as well as multiple images from Meditation (Respite) (2017). Across from this are more images from this series, works from the Indian Act (2000-2002) series and hanging sculptural pieces from Code Switching. The large installation works from Oraison/Orison and Grandmother’s Circle (2002) are spread out on the floor.

The curatorial presentation of the dark room and backlit artworks is both visually striking and thematically relevant, symbolizing what Myre intends to do in her work—repurpose Indigenous cultural objects to create light in a dark history.

The Indian Act artworks are perhaps the most explicit reference to Indigenous politics in the exhibition. Created with the help of many fellow Indigenous artists, this series of framed textile works takes on the challenge of covering up all 56 pages of the Indian Act using red and white glass beading. Myre’s piece draws attention to the legal rights of First Nations people in Canada, which are so often written over and ignored.

A tobacco-filled basket is part of the artist’s series titled Oraison/Orison. Photo by Mackenzie Lad.

Grandmother’s Circle is a visual depiction of the artist’s attempt to trace her heritage. She unfortunately discovered very little about her Algonquin side, due to her mother being placed in an orphanage. In this work, large wooden poles are tied and placed together to create structures in the shape of wishbones. The MMFA’s website describes them as “a barrier that symbolizes the access to ancestral wisdom that was denied to Indigenous peoples,” similar to the residential school system.

The Oraison/Orison series, made up of both print and installation works, explores the permanence of memory and the impact life events can have on our bodies. A large kinetic installation piece, made of a red fishing net, moves up and down, mimicking the action of breathing. An oversized woven basket filled with tobacco—often used in First Nations ceremonies—wafts a subtle smell throughout the gallery space. A series of prints depict the white thread stitching on the back of the Indian Act artworks, and are reminiscent of scars on one’s skin.

Another part of the Oraison/Orison series, prints of white thread hint to scars on one’s skin. Photo by Mackenzie Lad.

Circular prints from Myre’s Meditation (Respite) series depict several close-up photographs of traditional meditative beadwork. These beaded designs are inspired by Indigenous spirituality and images of the cosmos, and explore the neverending properties of the universe.

Myre’s latest series, Code Switching, was produced during an artist residency sponsored by the MMFA. The artworks in this series are made of the collected fragments of European settlers’ pipes, which were historically used along with tobacco as currency with Indigenous populations. According to the museum’s website, Myre reclaims these fragments and repurposes them, using traditional beading techniques as a way of “sparking reflection and building bridges between cultures.”

Tout Ce Qui Reste – Scattered Remains will be on display at the Montreal Museum of Fine Arts until May 27. It is located in the museum’s Discovery Exhibitions section, which is free to visit for people under the age of 31. For those over 31, entry is $15 or free on the last Sunday of every month.

Feature photo by Mackenzie Lad.

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Arts

The war story of Standing Rock

Graphic by Zeze Le Lin.
Article written by Maggie Hope and Olivia Deresti-Robinson

Michelle Latimer spoke about the importance of her new series with VICE at a recent screening

“It changed my life to be there. It’s very rare as a filmmaker that you actually get to revisit your heritage and what means the most to you,” said writer, producer and director Michelle Latimer at a recent screening of her films Sacred Water and Red Power. The films received a standing ovation from the crowd, which brought Latimer and several audience members to tears.

As part of their fall programming, Cinema Politica screened two films by Latimer on Oct. 2. Latimer, a graduate of Concordia’s film program, partnered with VICE Canada to make RISE, an eight-part series that showcases “Indigenous communities across the Americas […] protecting their homelands and rising up against colonization,” according to VICE’s website.

Cinema Politica screened the first two parts of the series, titled Sacred Water and Red Power, which document the events surrounding the Dakota Access Pipeline (DAPL) protests that took place at the Standing Rock reservation in North and South Dakota last year. The screening was followed by a discussion with the filmmaker, who is in Montreal to be part of Cinema Politica’s jury at the Festival du Nouveau Cinema.

Sacred Water introduces DAPL and what its installation means for the Indigenous communities that live in its path. Essentially, if built in its entirety, DAPL would destroy about 380 sacred sites that are home to a variety of Indigenous tribes in the central United States. Additionally, the pipeline would threaten the water supply of all Indigenous tribes living along the Missouri River and in the surrounding area. Red Power expands on the political dynamics that surround the pipeline and uses historical footage to show how the Indigenous population in the area have been treated throughout history.

Latimer, who is Algonquin Metis, spent nine months at the reserve getting to know the growing community there and documenting their struggle to hold onto their land. At the screening, Latimer admitted that, although she knew the Standing Rock protests would be important to record, she did not anticipate the duration and size to which they would grow. The filmmaker chose to partner with VICE Canada for her films to reach a larger audience than she would have had on her own.

While the concept of land ownership is a point of contention between Indigenous and non-Indigenous populations, the basic premise of the first two films is that the land the pipeline is set to cut through is extremely important to a large population of Indigenous people. They do not claim to “own” the land, but instead emphasize that generations of their people have lived off of it and it is not the U.S. government’s to take.

In addition to running through sacred land, the construction of DAPL began without a building permit that needed approval from the Sioux tribe, who live on the Standing Rock reserve. The Sioux people, who call themselves water protectors, denied DAPL access to their land. In August 2016, however, the pipeline began construction despite not being approved.

How dire this situation became is something Latimer emphasized after the films ended. “In my nine months there, I realized I’m willing to die for this. It gives a kind of power and personal journey to those films. I think you see the importance of what people are fighting for and why,” the filmmaker said.

Unfortunately, less than a month after the water protectors’ short-lived victory on Dec. 4 2016, President Trump’s administration made the decision to follow through with the construction of the pipeline and everything the Sioux fought against. Latimer mentioned that DAPL is fully functioning today, already with a spill within the first three months of its construction.

Although it may seem like the battle is completely lost, Latimer encouraged viewers to find the positives in the situation. She emphasized that what happened at Standing Rock can give us power and hope for the future. The DAPL protests were just the beginning of a bigger battle that we must continue to fight. Latimer noted that there are other pipeline projects that need to be stopped—such as the Kinder Morgan and Line 3—and action is already being taken to do so.

The impact of the Standing Rock protests has already taken effect. “[What’s] happening since Standing Rock is people are mobilizing, and they’re connecting, and they’re already looking at how to mobilize against these larger infrastructure projects,” Latimer explained.

In times as dark as these, Latimer added, light is what brings people together and encourages them to keep going. An influential form of light, she said, is creating art. “Due to the onset of surveillance and undercover informants at the camp, there was a level of paranoia that started that was really scary to be a part of […] and art was the thing that lifted people’s spirits.”

She explained that there were drum circles and concerts which took place almost every night at the Standing Rock reservation, as well as poster and banner-making tents which helped ignite participants’ spirits and gave them hope. Latimer found that her filmmaking allowed her to express her point of view as an Indigenous person and “channel” the stories of those around her.

Latimer and the other Indigenous protesters in the film highlighted that the installation of these pipelines is not just an Indigenous issue—it concerns all of us. This is an environmental issue, a social issue, a global issue. “We have this planet to protect, and it’s all we’ve got,” she concluded.

Sacred Water, Red Power and the rest of the RISE series can be found on VICE’s website. For upcoming Cinema Politica screenings at Concordia, visit www.cinemapolitica.org/concordia. Screenings are held in the Hall building in room H-110 every Monday at 7 p.m. Entry is by donation ($5 to $10 is suggested).

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Arts

Changing the way we see Indigenous women

The work of Dayna Danger and Émilie Monnet is featured in a new exhibition highlighting Indigenous strength and identity. Photos by Kirubel Mehari.

Concordia grad and fellow artist combine forces to empower each other and viewers

Artist Émilie Monnet and recent Concordia MFA graduate Dayna Danger were asked to exhibit their work as part of the OBORO art centre’s year-long dedication to Indigenous artists and thinkers in response to the Canada 150 celebrations.

In collaboration with five women from the Native Women’s Shelter of Montreal, the artists took the opportunity to put together a month-long exhibition centred around the empowerment of Indigenous women.

OBORO’s website states Monnet and Danger’s project, Sanctuary, “explores how one can create a feeling of sanctuary in one’s self.” It encourages Indigenous women to understand that their own bodies and ancestry can provide the refuge that their colonized land cannot. The small exhibition at OBORO is just one element of the centre’s ongoing project. This single-room exhibition consists of both photographic and audio pieces, and explores stars and their significance in all Indigenous cultures.

The photography aspect of the exhibition features portraits of the five Indigenous women from the shelter—Brenda Lee Marcoux, Gail Golder, Jenna Guanish, Violet Rose Quinney and Crystal Star Einish—embodying empowered alter-egos, or “star selves.” Their star selves were discovered through workshops with the artists and other collaborators, and included links to their ancestors. For example, in her portrait, Quinney chose to dress as her grandfather.

However, Monnet and Danger noted that the empowered personas the women chose were not far off from who they really are. “It was something that we didn’t really expect,” Danger said. “It was really beautiful.”

The portraits are laminated onto copper “shields,” because some Indigenous cultures believe the metal has healing properties. These shields hang from the ceiling in an inwards-facing circle, creating a powerful space that one has to physically enter in order to view the work.

A traditional drum is mounted to a wall and lit from behind, giving the appearance of the moon. Photos by Kirubel Mehari.

On the wall to the right of the entrance hangs a hand drum, which is lit from behind. It casts a beam of light across the room onto the portraits, specifically onto the one of a woman holding a similar drum. “The drum lit up could be a reference to the moon,” Danger said.

The exhibition’s audio component consists of two parts: an ambient noise which fills the intimate, dark gallery space, and a voice recording played on headphones made available next to the hanging shields.

The ambient noise is made up of an Indigenous song sung by the artists as well as bits of conversation with the collaborators. The recording played through the headphones, is a dialogue from the workshops leading up to the exhibition, as well as intimate monologues that each woman wrote for their created alter-ego.

The atmosphere of the gallery space used for the exhibition aids in conveying the ideas of stars and restfulness. Upon entering the room, viewers feel a sense of sanctuary, as they are easily immersed in the exhibition through the blanket of darkness and placement of the pieces. The sound aspect of the installation helps contribute to the feeling of calm and comfort viewers experience. Additionally, the darkness of the room gives the few lit objects more visibility and significance, just as stars light up a pitch-black night sky.

According to Danger, the aim of this project was to guide Indigenous women in “seeing themselves in a positive and empowering way.” She added that she also hopes the public, in seeing the exhibition, would echo that vision.

“Even somebody who isn’t Indigenous is going to come in there and find some resonance with what is being said,” she said.

Wishes / Souhaits is on display until Oct. 21 at the OBORO gallery space at 4001 Berri St. The gallery is open Tuesday to Saturday from 12 p.m. to 5 p.m. For more information on OBORO’s year of Indigenous programming and upcoming exhibitions, check out their website.

A previous version of this article misquoted Dayna Danger with regards to the focus and aim of most Indigenous art. The Concordian apologizes for the error.

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Arts

Help save the environment and your wallet

CUCCR collects waste art materials on campus and offers them to students and the public for free. Photo by Kirubel Mehari.

One of Concordia’s newest initiatives makes art production more affordable for students

Concordia’s newest, underground fine arts initiative (it is literally located in the basement) deserves some recognition. The CUCCR, nicknamed “sucker” by its creators and members, is both environmentally friendly and financially accessible to students.

It works by collecting excess supplies and used art materials from places around campus (studio classrooms, the Visual Arts building storage rooms, and the Grey Nuns residence) and making them readily available to the Concordia community and members of the public in one location. According to the initiative’s depot coordinator, Arrien Weeks, CUCCR’s members are people of all ages, spanning from ages “four to eighty.” Membership is required to utilize the centre, but both it and the use of the materials are completely free.

The centre is located in the Hall building and can be tricky to find. However, starting on the ground floor of the building, there are signs and stickers that help lead the way.

The CUCCR space was also built entirely from waste materials found on campus. The wooden signs, shelving, tables and organizers were repurposed to create a warm, welcoming and store-like room where materials are categorized and displayed in an organized way. The types of materials can vary depending on what is collected and donated, but what is currently available varies from wooden boards to rubber bands and even miniature sand buckets. Used canvases are also a “hot seller,” said Weeks.

Additionally, the centre also accepts material donations to be re-used by fellow Concordians. However, be sure to check CUCCR’s website before bringing something in, as the organization doesn’t accept certain materials such as used textbooks, oil paints and articles of clothing.

According to Weeks, since the centre’s opening in March, they have had an influx of memberships but hope to increase membership even more over the school year. Recently, they’ve gained more exposure through studio arts class presentations and trips to the centre. In the future, Weeks said, CUCCR hopes to expand their initiative to a larger and more accessible space on a ground floor, “to increase our visibility even more, but also to have more space to collect more materials.”

CUCCR’s main goal is to largely reduce Concordia’s waste. According to Weeks, “up to today, CUCCR has collected over four tonnes of Concordia’s waste, and members have checked out over two tonnes of that waste.” In the years to come, Weeks said, they hope to exponentially increase both of these numbers—which are recorded through the centre’s checkout system.

“We have pretty much everything, so just come by and take a look,” Weeks added.

CUCCR is open Tuesday to Thursday from 1 p.m. to 5 p.m., and is located at H013-7 in the Hall building. For more information on materials available, becoming a member, donating and more, check out CUCCR’s website.

Photo by Kirubel Mehari

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