Thyra Schmidt
Über Diebe und die Liebe. On Thieves and Love.

Beginning in the 1950s, Judit Reigl (b. Kapuvár, Hungary, 1923; d. Marcoussis, France, 2020) builds a singular creative oeuvre between abstraction and figuration, between Surrealism and gestural painting. After studying art in Budapest, Reigl flees Hungary in 1950; arriving in Paris, she is introduced to André Breton, who organizes her first exhibition in 1954. Under the influence of the École de Paris, she branches out into écriture automatique, then shifts toward free expression. Like her contemporaries Jackson Pollock and Helen Frankenthaler in New York, she lays out ever larger unprimed canvases on the floor and works them with a brush, her fingers, or other instruments. After 1966, bodily shapes emerge from her abstractions, and figures reappear in the pictures.

On occasion of Reigl’s centenary and the gift of three major works, the Neue Nationalgalerie mounts the artist’s first solo exhibition at a museum in Germany. The book surveys the oeuvre of one of the most important protagonists of European art in the second half of the twentieth century.

Judit Reigl studied painting at the Academy of Fine Arts in Budapest from 1942 until 1945 and was a fellow at the Hungarian Academy in Rome in 1947–48. From 1950 onwards, she lived and worked in France.

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.