Mexican art at the Royal Academy of Arts: A curious artistic sampling, ignoring the elephant in the room

Mexico: a Revolution in Art a the Royal Academy fails to show the best of the country's art - but it does give a good idea of what's going on down Mexico way.

Mexico: a Revolution in Art
Royal Academy of Arts, London W1
 
Several years ago, someone who was possibly not the sharpest knife in the publishing drawer produced a catalogue raisonné of the work of Mark Rothko. All well and good, except that none of the illustrations were in colour. And there, at a stroke, went the whole point of Rothko. 
 
“Mexico: a Revolution in Art 1910-1940”, the exhibition now running at the Royal Academy, risks something of the same. The uniqueness of 20th-century Mexican art resides in its public murals and especially in the nationalist, socialist and historical wall paintings of “los tres grandes” – Diego Rivera, David Alfaro Siqueiros and José Clemente Orozco. Unsurprisingly, in an exhibition held five and a half thousand miles from Mexico and in the small rooms of the RA’s Sackler Galleries, there are no murals to be seen. 
 
What there is instead is a selection of paintings and photographs by both Mexicans and foreigners that illustrate something of the country’s turbulent social and artistic progress during the three formative decades from the outbreak of the revolution in 1910 to the end of the presidency of Lázaro Cár - denas, the last revolutionary office holder, in 1940. While there is a single painting by each of the big three – and a tiny, Nicholas Hilliardesque miniature by Rivera’s wife, the overrated darling of Mexican painting, Frida Kahlo – the rest of the show, sans murals, is a curious artistic sampling that tries to ignore the elephant in the room.
 
It takes some doing. Of the 30 paintings on display, only 14 are by Mexicans, and from them it is hard to discern a national style or a particular confluence of themes. Indeed most of the indigenous works are outshone by those of the foreigners. Mexico’s mixture of pre-Columbian exoticism and revolutionary fervour attracted a remarkable number of writers, artists and photographers – D H Lawrence, Somerset Maugham, Edward Burra, Philip Guston, Henri Cartier- Bresson, Robert Capa and Edward Weston were among those who spent time there. They became an influential part of the closeknit Mexican art world. 
 
The event that drove this change in Mexican art was the ousting, after a near 35-year rule, of President Porfirio Díaz. The revolution that started in 1910 was a messy affair, with regional bandit leaders such as Emiliano Zapata and Pancho Villa becoming popular heroes and the country having ten different presidents in as many years. Attempts to calm and unify the situation usually ended in assassination. This bloody decade and its motley cult figures were recorded in the faux-naïf woodcuts of José Guadalupe Posada and by photographers such as Walter Horne, who turned his pictures of executions, hanged men and destroyed buildings into postcards to be sent home by the American troops stationed along the border. 
 
Perhaps the best picture in the exhibition deals with this period: Francisco Goitia’s Zacatecas Landscape with Hanged Men II. Painted circa 1914, it has the feel of a Mexican Paul Nash and shows a desiccated corpse, dried to biltong by the desert air, strung up on a bare tree in a scrubby and dusty landscape. It is not, however, a documentary painting. Goitia, an artist on Villa’s staff, had studied such painters as Velázquez and Goya in Europe and claimed to have exhumed soldiers’ corpses and hung them on trees to compose his own disasters of war pictures. The effect, though, is immediate and potent, a symbol of how during its early years the revolution bore its own strange fruit, with summary death finding its way even to the most remote parts of the country. 
 
Few of the other paintings can match Goitia’s power. For example, Rivera’s colourful but emotionally bland Dance in Tehuantepec (1928) fuses a mild Cubism with folk culture, while Orozco’s 1931 Barricade, showing a knot of roughly-painted fighters stripped to the waist as they struggle to hold the line, is both anatomically and colouristically uncomfortable. Siqueiros’s hieratic portrait of Zapata (1931) is better, depicting the sombrero-topped revolutionary as an Easter Island figure, disquietingly close to the picture foreground and set against a Giorgio de Chirico-style architectural backdrop. These examples, however, give little idea of the effect these men produced when José Vasconcelos, the enlightened minister of public education from 1920 to 1924, commissioned them to lead his public murals campaign. 
 
This is an unusual exhibition in that it contains few pictures of the highest quality and no indisputable masterpieces. Both the paintings and the photographs, however, have their interest – some considerably more than others (there are a lot of unmemorable photographs) – in chronicling modern Mexico’s birth pangs. The French painter Jean Charlot described pre-revolution Mexico as a place where “the rich thrive on alabaster statuettes, Louis XV pianos and telephones in the style of Louis XVI” but it quickly became a country of artistic vibrancy that embraced modern art both instinctively and tightly. 
 
If the exhibition doesn’t show the best of the country’s art, it does, in a minor key, give an idea of what was going on down Mexico way. 
Cubist folk: Dance in Tehuantepec (1928) by Diego Rivera.

Michael Prodger is an Assistant Editor at the New Statesman. He is an art historian, Senior Research Fellow at the University of Buckingham, and a former literary editor.

This article first appeared in the 29 July 2013 issue of the New Statesman, Summer Double Issue

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Marc Maron: a conversation with the anxiety co-pilot

Now that the interview-based podcast WTF has had millions of downloads and featured guests from Iggy Pop and Barack Obama, what does its host Marc Maron want to say?

Richard Pryor decided to talk about race. Sam Kinison used his fame and his family history to talk about God. Bill Hicks asked why nothing produced in America seemed quite worthy of the people who consumed it. Now that the intimate, interview-based podcast WTF has had millions of downloads on iTunes and has featured guests from Mel Brooks to Iggy Pop and, this summer, Barack Obama, what does its host, the comedian Marc Maron – adopter of stray cats, recovered addict and vinyl hoarder – feel he has to say?

“I think the type of conversations that I have on the show are something that is missing in our lives,” Maron told me one recent Friday, down the line from the garage in the garden of his home in Highland Park, Los Angeles, where WTF has been recorded twice a week since 2009. “We’ve lost the knowledge that it’s not that hard to have an hour-long conversation with someone. You’re built to carry whatever problems they have. I think it’s good for the heart.”

If the Maron family crest bore a motto, it might be that timeless adage: “Wherever you go, there you are.” Born in 1963, Maron was raised by a real-estate broker mother and an orthopaedic surgeon father, first in New Jersey, then in Alaska, then in Albuquerque, New Mexico. “My father is and was both an overactive hypochondriac and a physician,” he wrote in his 2013 memoir, Attempting Normal, “which is a bad combination.” After studying English at Boston University, he began performing stand-up comedy at the age of 24.

“I don’t think of myself as a joke guy,” he told me. “Most of what I do is creating a dialogue around my own problems. Some people call it ‘navel-gazing’ but I’d prefer to call it ‘compulsive self-awareness’.”

And there have been many problems. Maron, now 51, began his 2013 comedy special Thinky Pain by telling the audience in the basement of the Village Gate nightclub in New York that he didn’t “have a lot of respect for people that don’t have the courage to lose complete control of their life for a few years”.

When Maron was 35, unhappily married, hoovering up booze, weed and cocaine most evenings, he met a beautiful aspiring comedian 12 years his junior, who told him he looked dreadful and offered to help him get sober. And she did, more or less. He divorced his first wife and pinned his hopes on his second. By 2009, he was living on the US west coast, divorced for a second time, barely able to work and newly dismissed from the morning talk show he’d co-hosted on the left-leaning Air America radio network.

“It was a period where I needed to talk a lot,” he said, “but also to sort of re-engage with something I think I had practised as a child: being part of somebody else.” With the former Air America producer Brendan McDonald, Maron began recording conversations with comedian friends, seeking advice, delving into their lives. He asked stock questions, such as “What did your old man do?” and “Who were your guys?”, as if they might provide some clue to where he had gone wrong. Then people started to listen.

“I started getting emails saying somehow or other the dialogue with my guests, or my monologues, were making people feel better or getting them through dark times,” he said. “I never anticipated people would get that type of help from the show.”

In a recent episode with Ian McKellen, Maron explained to the British actor that his listeners were “sensitive, slightly aggravated, usually intelligent people”, not so much “a demographic, more of a disposition”. By 2010, WTF had attracted a cult following. Robin Williams came to the garage and talked about his depression. Maron’s fellow stand-up Todd Glass came out as gay on the show after a string of suicides among young LGBT people. Friends whom Maron had known throughout his career, including David Cross, Sarah Silverman and Bob Odenkirk, joined him to reminisce. His 2010 interview with Louis CK, arguably the best-known US comedian of recent years, was voted the greatest podcast episode ever by the online magazine Slate.

“Comedians in their infancy are generally selfish, irresponsible, emotionally retarded, morally dubious, substance-addicted animals who live out of boxes and milk crates,” Maron wrote in his memoir. Yet, as they mature, they can become “some of the most thoughtful, philosophical, open-minded . . . creative people in the world”.

“The best comics are people that have taken the chance to live a life independent of mainstream culture and expectations,” he told me. “They’re constantly looking for an angle on the information coming in. They write things down. It’s the life of a thinker, or a philosopher, or poet – however you want to put it.”

I suggested that poetry was an ideal analogy for comedy, not only because poets reframe reality in a truthful way but also because they can be savage and resentful, particularly to fellow poets. It’s a fact Maron openly concedes about himself.

“I’m the clown that thought Louis CK’s show Louie should be called F*** You, Marc Maron,” he said at the 2011 Just for Laughs Comedy Festival in Montreal. The episode of WTF with Louis CK, a friend since the late 1980s, is remarkable not only for the moment when CK becomes audibly emotional as he discusses the birth of his first child, but for the way in which he unflinchingly airs his grievances with Maron, who confesses to envying CK’s success so much that they lost contact for a time. “You were being a shitty friend by being jealous,” CK says. “I could’ve used you . . . I got divorced. I got a show cancelled. I could’ve used a friend.”

So, in 2015, with a TV series about his life on the IFC cable network concluding its third series, the widely discussed interview in which Obama opened up about parenting, gun control and racism in the US and a series of high-profile appearances in Dublin, London and Sydney booked to showcase new material, surely the glass at last looks half full? “Maybe,” he said. “There are some people whose ego is able to accept the love and adoration of an audience. I’ve always been one to question that.”

Yet the improvements to his life – recognition, financial security, reconciliation with old friends – are undeniable. “Most creative people move through a tremendous amount of insecurity, which can turn to hostility. But the podcast became socially relevant and some of the insecurities dissipated. I could accept myself, for the most part, and realise that all the hard work I’d done for half my life had manifested into something that connects with people.”

Maron’s biggest anxiety today, he explained at the end of our talk, before opening the garage door to face the day, is that he’s “swamped with work all the f***ing time”.

“I beat myself up feeling like I should be out in the world, seeing a play or some art or something. Often, when I do monologues, I think, ‘I’ve got nothing to talk about.’ But then I go on and talk about nothing.”

The truth is that Marc Maron isn’t Richard Pryor or Bill Hicks – but that’s OK. We live in a different time. Perhaps what listeners need most is not more opinions, but a little help getting out of their own way: a co-pilot to navigate the anxieties of living day to day. “That’s exactly right,” he said. “The little things.”

Marc Maron performs at the Southbank Centre, London SE1, on 3 and 4 September

Philip Maughan is Assistant Editor at the New Statesman.

This article first appeared in the 03 September 2015 issue of the New Statesman, Pope of the masses