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http://www.ybca.org
Center for the Arts, Yerba Buena, San Francisco
First Floor Galleries: Mar 18 - Jul 2, 2006

Pirkle Jones, Women, Free Huey Rally, Oakland, 1968

We want freedom. We want power to determine the destiny of our Black Community.

So begins the ten-point political platform of the Black Panther Party. Coinciding with the 40th anniversary of the founding of the Party, Black Panther Rank and File offers a multifaceted look at one of the 20th century's most controversial and inspirational organizations.

The exhibition pairs rare artifacts--never-before-released documents, recordings, film clips and archival photos, including seminal historical photography--with artworks inspired by the movement and reflecting its liberating ideals. A range of photography, film and artworks from leading contemporary artists will reflect upon the Party's lasting legacy. Also on view will be works by artists who were creating during the rise of the Party. This complex and powerful exhibition uses the Black Panther Party as a lens through which we can explore the role artists play in inspiring social change, and in remembering and reflecting on human struggle and achievement.

Artist list:
Radcliffe Bailey
John Bankston
Ruth-Marion Baruch
Joseph Beuys
Margaret Bourke-White
Nick Cave
Emory Douglas
Ducho Dennis
Sam Durant
Coco Fusco
Ellen Gallagher
Leon Golub
Tony Gray
David Hammons
Ilka Hartmann
Barkley L. Hendricks
Lonnie Bradley Holley
Jeff Hull
It's About Time
Arthur Jafa
Paa Joe
Pirkle Jones
Kerry James Marshall
Daniel J. Martinez
Chris McNair
Zwelethu Mthethwa
Refa 1, Steve Jones and Toons
Paul Sequeira
Stephen Shames
Gail Shaw
Jeff Sonhouse
Carlos Vega
Roberto Visani
Andy Warhol
Carrie Mae Weems
and others

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Yinka Shonibare


"DRESSING DOWN"
Wax Print Cotton Textile

From an early stage in his work, Shonibare has employed the ambiguous materials and motifs of West African textiles. These fabrics seem to symbolise the rich complexity of post-colonial cultures in that, while the patterns and colours are thought to be authentically African, they actually originate from Indonesian Batik work,a technique which was industrialised by Dutch traders. The British adopted these processes, setting up factories in the North of England where Asian workers printed English designs for the West African market. So as Kobena Mercer notes the fabric has a mixed identity In Africa it has the allure of imported goods, in Europe it evokes exotica. More recently these cloths have been styled and worn by Black British and African American people as a visual signifier for a connection with and pride in their African roots.

Shonibare`s work examines the contradictions of both contemporary and historical portrayals of Africans living in Britain, a country built on hierarchies of class and race. He has made a series of sculptural pieces, using his trademark African textiles, which take the form of Victorian crinolines and bodices, transforming these usually staid and confining structures into bright, flamboyant sculptures. Many of his pieces have a highly crafted and decorative appearance but at the same time through their translation of materials or juxtaposition of references, provide a critical commentary on the way the orthodox history of art has judged, categorised or completely overlooked other histories, artists and works.

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African wax print fabric with pattern of electric shavers

How a Dutch company's batik textiles became the basis of "traditional" West African culture.
By Matt Steinglass, Metropolis Magazine

"Vlisco was founded in 1846 by a famous Dutch merchant family called the van Vlissingens," explains Joop van der Meij, the company's CEO. "One of the van Vlissingen sons had been in Indonesia, where he discovered the batik method of dying cloth. He had the idea that maybe this method could be industrialized in Europe." By the late 1800s Dutch factories were supplying the bulk of the Indonesian batik market, and as Dutch freighters stopped at various African ports on their way over, the fabrics began to gain an African clientele. At the beginning of the twentieth century, when measures were taken to protect domestic Indonesian batik production, the market for imports there slumped. Africa gradually became the exclusive market for Dutch batik, and by the 1960s Vlisco, having merged with all its rivals, had become the exclusive supplier.

In an industry where the reverse is more common, Vlisco is an anomaly: a European-based textile company whose market is in the third world. Almost none of Vlisco's product is bought in Europe or North America. ...

The patterns on the imitation fabrics, meanwhile, are often nearly identical to those on Real Dutch Wax, because the competitors steal them. Van der Meij claims that 80 percent of the designs one sees on wax-print fabrics in Africa started out on Vlisco drawing boards. The company has fought several successful legal actions, but the Asians are not to be deterred. Lately Nigerian textile makers have also been getting in on the act. "We can put the new fabrics out on the market as soon as the containers arrive from Holland," says Agbobli Médémé, service representative of Vlisco's Togolese partner company, V.A.C.-Togo. "The Nigerian copies start showing up eight days later."

So the authentic traditional West African fabrics are the ones produced in Holland, and the stuff made in West Africa is fake? Can this be right?

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Recycled Re-Seen: Folk Art from the Global Scrap Heap
by Charlene Cerny

From Library Journal
The focus of this volume (and the associated traveling exhibition) is the increasing tendency of the world's folk artists to utilize the discards of our industrial and postindustrial consumer world as materials for their creations. In 11 essays, various scholars discuss topics ranging from the renowned history of the development of steel drum bands in the Caribbean to lesser-known examples of "recycled" art from India, Africa, Latin America, and the United States. The whimsical nature and surprising practicality of many of the objects depicted make the accompanying photos a visual delight. Highly recommended for academic collections, but the charm of the objects should make this appealing to the general audience served by public libraries as well.?Eugene C. Burt, Art Inst. of Seattle Lib.
Copyright 1996 Reed Business Information, Inc.

review

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Imbenge Telephone Wire Baskets
For centuries South Africa's Zulu people have been famous for the sturdy and beautiful baskets they weave from grasses and palm leaf. The weaving was so tight that the best ukhamba baskets were actually used to store beer! Today these baskets are still woven in the countryside, but the Zulus living in urban area have invented a new kind of basket, the imbenge basket woven entirely of recycled telephone wire. The baskets are as bright and colorful as the telephone wire, and very sturdy. They are also completely washable! In recent years people in craft cooperatives in the the neighboring nation of Zimbabwe have developed their own distinct style of telephone wire basket,

Detail of Jaheni Mkhize at work on a"soft basket".

Woven Telephone Wire-covered Bottle
Unknown artist - Zulu people, South Africa
Recycled telephone wire on glass bottle
(11 1/2" h. x 3 1/2" w.)

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Papa Wemba

Born: 1953, Kasai, Congo

Wemba gets credit for launching the Zaiko clan's trademark use of high fashion as a form of social rebellion. Wemba's dashing self-styled look-a 1930s throwback featuring baggy, pleated trousers hemmed above shiny brogues and hair clipped close at the sides-soon earned him the title Pope of the Sapeurs: Society of Ambianceurs and Persons of Elegance. The Sapeurs elevate a clothing fetish to a spiritual level to the extent of boasting their own "religion" called Katinda, which means cloth. The wildness of soukous and the excesses of the Sapeurs can be seen as channeled expressions of free spirits in an environment of political oppression and relentless conformity. During three decades of iron-fisted rule, Mobutu stifled all criticism of his government, and even enforced a national dress code for bureaucrats and businessmen.

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