Mirror
Collaborative Pictures by Merrick d’Arcy–Irvine x Julia Bajanova

Ruth Wolf-Rehfeldt (b. Wurzen, Germany, 1932; lives in Berlin) is one the few East German female artists who devoted themselves to graphic art produced on the typewriter. Working on her trusty “Erika,” she arranged letters, digits, commas, and plus signs to compose imaginative visual creations. Under her hands, the black and red characters were transformed into poetic verbal images, gently undulating waves, serial patterns, and architectonic or figurative formations. Sometimes verging on concrete poetry, these typewritings also evince unmistakable affinities with conceptual and minimalist art. In the 1980s, the artist expanded on them in collages that recall Hannah Höch’s Dadaist visual montages. With her graphic work, Wolf-Rehfeldt was also an active participant in the GDR’s mail-art program: she sent the typewritings to artists beyond the impassable borders of her country, building an extensive network of correspondences that spanned the globe.

The richly illustrated monograph underscores the diversity and contemporary relevance of Wolf-Rehfeldt’s works, which were created in the shadow of the Cold War and address the fragility of peace as well as early manifestations of the environmental devastation wrought by the industrial age.

An artist paints the Kaddish

In roughly 330 self-portraits, Marion Anna Simon (b. 1972, Bitburg; lives and works in Cologne) dares to undertake an unusual transcription of Jewish prayer as a sign of mourning. On January 7, 2017, one day after the death of her mother, Marion Anna Simon began work on her painted Kaddish. What initially began as a very personal process of grieving quickly developed into an artistic concept: Roughly 330 painted and drawn self-portraits were created within eleven months—in daily notes, with acrylic and watercolor, pencil and ballpoint pen, oil crayon and pastel, on paper and canvas, wallpaper and cardboard, in lined exercise books and cheap notepads. Marion Anna Simon’s cycle explores her own face as a place of mourning and self-affirmation, documenting an artistic ritual beyond the Jewish prohibition of images and patriarchal attributions to sons in the tradition of the sanctification prayer for the memory of the dead.

The events captured in Filip Henin’s (b. Mayen, 1986; lives and works in Berlin) paintings are set in a world beyond time and place, as though on an empty stage prepared for a Samuel Beckett production. It is virtually impossible to say whether a picture shows a coastal region or a craggy slope up in the mountains, whether a field of blue represents the sea or a band of open sky. Henin strips landscapes down no less than human figures, subtracting specific features to isolate basic forms that might be found in the hill country around his hometown in western Germany or in Tuscany. His work integrates quotations from antiquity, Romantic landscape painting, and postmodernism as well as Italian Transavanguardia, the mysticism of Francesco Clemente and Sandro Chia, and the figurative painting of the 1990s. Without veering into drama or pathos, he harnesses two utterly antithetical energies: the reflection on painting and the history of art and the need to be simple.