Photography of Presence

In recent years, a Wagnerian night has settled over Brandon Lipchik’s (b. Erie, PA, 1993; lives and works in Brooklyn, NY, and Berlin) pictures. Moons rise; beasts and titans populate a homogeneous world of swimming pools, white picket fences, and neatly mowed lawns. Synthesized on a computer screen and then transferred to canvas by hand, the artist’s paintings revolve around the backyard as a mythically fraught scene of popular culture. The garishly lit multiperspectival pictures replicate characteristic shots from 1980s gay porn films and quote a clean American Apparel look. Lipchik subjects men’s bodies, spaces, plants, objects, and animals to digital deconstruction, obtaining rudimentary and abstract shapes. Staring at smartphones or gazing on water surfaces, his characters recall early digital animations and seem oddly hollow, like empty avatars waiting to be filled with new speculative content.

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.

Sevina Tzanou’s (b. Athens, 1994; lives and works in Bonn and Athens) large-format paintings show ecstatic bodies on the verge of abstraction that refuse to submit to categorization, cooptation, or control. They arise from the affect-laden situations the artist sets out to render in her paintings. She begins by priming the canvas with a monochrome coat of paint, on which she then sets down informal, expressive gestures, sometimes working with a mop or so-called “octopus brushes” that recall BDSM whips. The bodies depicted in the works are Tzanou’s painterly response to the abstract forms accreted on the canvas. Everything about her art is performative, the painterly process no less than the creation of bodies, gender, and sexual identity. Her subjects are drawn from ancient myths and motifs in the history of painting as well as contemporary debates.