Toronto's Latest Casualty

To urban "development"

This lovely house



which became my inspiration for this rendition



and later on this repeat pattern design



became yet another casualty in the Toronto architectural landscape sometime last summer.



And just as I predicted, a condo-style building is rising up to accommodate all those mystery tenants, and progress is going fine, as of September 2007.



I've blogged about it, and those suspicious new tenants here.

Funny how intuition works sometimes. I wonder who will thank me for making a historical record

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The Holy as Transparent

Like a gemstone



The Holy is transparent, whereas the unholy is opaque.

And that which is in the middle, which can go either way, is neutral.

This is the discussion of a couple of Rabbis at this weekly show.

I think the idea of gemstones (or stones in general) wonderfully explains this concept.

A beautifully cut gem, like a diamond or an aquamarine, gives so much pleasure to our eyes because it is so transparent. The more transparent, the more expensive. What gives it this transparency is the work that went into making it so faceted. Holiness requires work to achieve its perfect transparency.

Those uncut gemstones, which have the potential to be worked on to be transparent (cabochons for the precious stones, and others like turquoise or lapis lazuli) are less attractive to us because of their middle-ground. But, we still desire them because we see the potential in them.

Yet, sometimes what looks like a potential turquoise can end up looking like an opaque pebble. We are least attracted to this pebble, and most likely to discard it at some point.

And that is exactly what the judicious Rabbis say. The opaque requires no judgment. They call it evil at one point, but prefer in the end to describe it as something which wouldn't bring us closer to God, and therefore something to be discarded.

On a more practical level, evil (the opaque) always leaves us questioning and probing (why, how what, etc...) whereas we marvel at the clarity of Holiness.

But, rather than judge it with our limited capacity, it is better to leave the opaque aside, and concentrate instead on the Holiness that is in front of us.

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Confident Christianity

The strength of a society

In a recent post on Nietzsche, Christianity and the West, Lawrence Auster of the View from the Right was asked by a reader:

What did Nietzsche miss in your estimation? What did he not see? What era of Christianity is the exemplar of a healthy (non-weak) Christianity that did not give rise to, or aid and abet, liberalism?

and replied thus:

Throughout the history of Christianity we find examples of this, but mainly in the Middle Ages. We can't experience this in America. If you visit Ireland, and see the remnants of the Christian buildings from the Dark Ages, or the stone crosses and Romanesque churches from the high middle ages, or look at the Lindisfarne Gospels and the Book of Kells (illuminated manuscripts from the ninth century) you will experience through them a living Christian truth, a consummate state of being. If you visit medieval churches in England, you will experience the same. Or if you read The Stripping of the Altars, about the actual Christian practice (such as Corpus Christi processionals and Holy Week observances) that were followed by ordinary people in the communities and the guilds of 15th century England, you well get a glimpse of a complete order of life based around Christianity.

I would add that a non-Western country which lived in this total, life-giving Christianity is Ethiopia. After a long hiatus following the conversion of the Axumite Kings around 300AD, a confident and well-prepared population returned to a culture infused and fortified by Christianity around the 12th century. This is exemplified by their grand rock-hewn and underground churches, and the many biblical art pieces which they produced to permeate every level of society.

This confident Christianity continued its way into history, surviving isolation, pagan incursions and the great devastation of the Muslims during the 15th century, until the mid-20th century. At this moment, modernism in its various guises proved the temporary victor.

Still, although the people have lost their footing, all that they have received is nihilistic communism and atheistic capitalism. Despite this lack of confidence, a return to the ancient faith seems to be the only solution.

On a related note, I recently sent a letter to the art critic and professor at the University of the Art, Camille Paglia, regarding her on-line article at Arion "Religion and the Arts in America." I just wanted to clarify the different traditions and histories of Christianity in Africa.


St. George and the Virgin Mary, Ethiopian pendant icon,
ca. 17th century
[Click on picture to see bigger version]

Bete Giyorgis Church in Lalibela
[Click on picture to see bigger version]

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Paint to Reality

From Arles, to Vienna, to Auschwitz

The Neue Gallerie in New York has an exhibition entitled: Van Gogh and Expressionism. German expressionism has always struck me as a narcissistic resignation to the evils of the world. And for all of Van Gogh's earnestness, he certainly showed a more restrained resignation that surely influenced the expressionists, who let it escape uninhibitedly.

I couldn't help but make these juxtapositions. Or better yet, the logical conclusion.


Van Gogh's Bedroom at Arles (detail), Vincent Van Gogh, 1889


Schiele's Room in Neulengbach (detail), Egon Schiele, 1911


Auschwitz Barracks

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Optical Art

Viewer Participation

Bridget Riley, To a summer's day, 1980

Unlike Conceptual Art, Optical Art, or Op Art, is really concerned about engaging the viewer. Various straight, concentric and undulating lines are used to create various types of illusions, the most important of which is movement. Color is also often used to manipulate these illusions.

A. Kitaoka, Brownian Motion, 2004

I don't think Op Art creators are as pretentious as Conceptual Artists. Firstly, there is quite a high degree of skill and knowledge required to make Op Art. Secondly, the goal is really to amuse, or at least to engage, the viewer. Unlike Conceptual Artists, who really work in their own vacuum and dogged seriousness, an Op Art piece only works if the viewer responds accordingly, and usually with surprise and pleasure.

The charm of Op Art is that it also is used often in fabrics.


Success has a real concrete definition.

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Conceptual Art

An arrogant snub




Conceptual Art is art where the idea matters more than the actual piece of work. The artist doesn't require any skill in the traditions of drawing, painting or sculpting, and rearranges objects to fit a concept - or an idea.

My whole critique of conceptual art would be too long for a blog posting. Suffice to say that it irritates me endlessly. Although I "get" it each and every time, I can never make art (or design) with such criteria, because really, my mind doesn't work that way. I feel that I would be cheating myself, and whomever sees my humble efforts, by using mental jig-saw puzzles to put my artistic projects across.

I also find contemporary conceptual artists to be cold and indifferent to the public despite the inordinate amount of time they spend to come up with "public art". This is very clear to me with a contemporary "artist" Gwen MacGregor, who recently used giant jello cubes to fill up a "public space" - a fountain, in this case.

There is something creepy about wading through jello cubes, of the very type that you might eat as dessert one of these days. I'm quite sure that the young children walked through it with trepidation, and it is only the adults who were gleefully amused.




The shortcoming is of course that MacGregor can never design a real fountain, either as a two-dimensional painting or drawing, or as an architectural piece. So, her "concept" becomes the art of the gimmick. And an arrogant snub.

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Tiffany Out the Window

The slow erosion of art in America


L.C. Tiffany: View of Oyster Bay

One of the astonishing things I learned about Tiffany's stained glass art works is that his masterpieces were destroyed ("massacred" to use the words of historian Paul Johnson) after his death during the Great Depression of the mid-1930s.

Although this may be attributed to the rejection of luxe and affluence that Tiffany's works induced, I think it was more of a rejection of beauty and aesthetics in art in general.

In fact, his popularity was waning even before the 1930s mainly due to newer developments in art.

His art nouveau style, which emphasizes nature, was being taken over by the more mechanical and industrial art deco, and Tiffany never took to the modern movements - fauvists and cubists to name the two that he disliked most.

He reacted to the introduction of modern art at the New York Armory in 1913 by making even more elaborate objects to decorate his homes.

Finally, though, his pieces, collected from various locations and by astute admirers, now fetch huge (and deserving) prices.

But, not until the damage was done.

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