In her former career as a counsellor she’d valued the therapeutic effect of painting, but it was when her husband became unwell 12 years ago that she decided to try it herself.
“There were six weeks when I couldn’t go anywhere,” she says.
Now Diane, along with other talented artists in Dannevirke, will be participating in a regional exhibition at Square Edge in Palmerston North.
Advertisement
Advertise with NZME.
The Combined Communities exhibition will run until June 22.
Diane is not only contributing her art to the exhibition, she also recently created a piece for the ceremony to name a kiwi chick which was presented to the Polish ambassador at the May 26 event.
She chose to link the two, painting a kiwi on a totara post, including barbed wire to symbolise the struggle through the Second World War.
For Diane, art takes her into the creative side of the brain, but sometimes that means she becomes totally focused on her work to the exclusion of all else.
Advertisement
Advertise with NZME.
One of her pieces, she says, took her 155 hours to do – a piece depicting a scene in Cornwall, England, which included some very fine details.
After 12 years, she still has a passion for what she does and it has come with some good successes.
Diane finds much of her inspiration in nature.
“It’s a place where you can sit quietly, contemplate and process [things].”
The exhibition in Palmerston North is being run for the first time, as artistic director Karen Seccombe was determined to kick something off for the Manawatū-Tararua region to help the local clubs which were currently struggling.
“It’s encouraging and supporting [clubs] to ensure that the arts survive.”
On her first trek through the rain forest, in 2000, the artist Catherine Chalmers noticed movement on the ground near her feet. It was a parade of thousands of leaf-cutter ants. “There’s these perfectly cleaned pathways that the ants make and maintain, and they carry bright-green leaves,” Chalmers told me recently. “And so you saw this ribbon, almost like a drawing. Green, flickering, because light shimmers on them. I didn’t know they existed. And it was really, really beautiful.”
Chalmers wanted to work with the ants, but didn’t know how. “I’m interested in that place where nature meets culture,” she said. The more complicated the interface, the better: around this time, she was exploring humans’ relationship with cockroaches. But, by comparison, the ants seemed almost too natural to work with artistically. “They’re of the forest,” she said. “We think of them as the other.” What would it mean to make art about our relationship with such creatures?
Chalmers mulled over the idea for years, steeping herself in the science of leaf-cutters. The more she learned, the more connections she saw between them and us. While the ants may be of the forest, they’re also intensely social—urban, even, in their extensive underground lairs. In a 2011 book, “The Leafcutter Ants: Civilization by Instinct,” the biologists Bert Hölldobler and Edward O. Wilson suggest that “if visitors from another star system had visited Earth a million years ago, before the rise of humanity, they might have concluded that leafcutter colonies were the most advanced societies this planet would ever be able to produce.” For two decades, Chalmers followed this trail of thought. Last month, we stood inside a culmination of that work—a solo exhibit at the Drawing Center, in SoHo, titled “Catherine Chalmers: We Rule,” which comprised twenty-four drawings, a twenty-foot photo print, four videos, and an installation, which together evoked how much both humans and ants have busied themselves dominating and altering their environments. (It ran through January 15th.)
Chalmers, who is sixty-five and has an athlete’s poise—in addition to being an artist, she’s an accomplished figure skater—led me through the gallery. On one wall, sixteen drawings depicted ants in chambers and tunnels that formed a larger colony. There are around fifty species of leaf-cutter ant, and nests differ among them, but a nest can span five hundred square feet—“As big as this gallery here,” Chalmers noted—sometimes reaching twenty feet below the ground and containing thousands of chambers the size of a cabbage. Inside, there can be millions of ants supporting a queen who survives for more than a decade.
Human agriculture has shaped the planet for millennia, but leaf-cutters began cultivating food at scale millions of years earlier. The ants are responsible for a quarter of all plant consumption in their ecosystems; worker ants might travel two hundred yards to collect leaf clippings, cutting tons of plant material a year. Back home, adults drink the leaf sap while feeding the clippings to a fungus that they grow in their nests. They then harvest the fungus, feeding it to their larvae. To prevent a different fungus from taking over their “fields,” some leaf-cutters cultivate bacteria that produces antibiotics which the ants spread around their garden—a form of pest control.
The ants demonstrate a “chemical mastery” over their environment, Chalmers said. But, at the same time, they are enmeshed in a symbiotic system. “We think the ants are calling the shots, just as we think that we are deciding, when we go to a restaurant, what we want to eat,” she told me. “But the more that I’ve read about the microbiome”—the bacteria and viruses inside us that keep us alive and sometimes make us sick—“the more it seems that microorganisms are greatly influencing the choices that we make.” There’s a sense in which the bacteria in our guts “want” sugar, and so we order ice cream. It’s possible that the ants’ fungal gardens act like their microbiomes, influencing which plants a colony forages. Perhaps it’s not the ants that “rule” the rain forest but the fungus. “I’m not a scientist,” Chalmers said. “So I can speculate on these things and just observe and wonder.”
At the heart of “We Rule” is a set of four videos about ants that evoke core aspects of human culture: language, ritual, war, and art. The filmmaking began in 2007, when an art collector who had seen Chalmers’s earlier work invited her to his private island off the coast of Panama, where he also hosts scientists. Chalmers accepted the offer once she learned that the island had leaf-cutters. Working outside the studio was daunting: to set up a shoot, she’d clear brush to avoid bites from snakes and scorpions, then dig a hole to view the ants at their level.
The language-themed film that emerged from the trip is a four-minute piece called “We Rule.” Up close, amid a cacophony of bird and insect sounds, we see ants munching through green leaves and pink petals. Then, somehow, they’re munching the leaves into perfectly trimmed capital letters; by the film’s end, the ants march along, conveying the titular message, while a chorus of howler monkeys cheers them on. (The film is not computer-animated; the ants really did carry tiny letters made by Chalmers.) Ants are always “sharing data,” Chalmers said—sending signals about threats, food location, and leaf quality through pheromones and vibrations called stridulations, which they create by rubbing parts of their bodies together. “Somehow, in this exchange, they go to war, they decide what they’re going to harvest, how many tunnels, how many chambers. And without central command.” The film gives the ants a chance to boast about their inhuman coördination.
The roots of “We Rule” go back to the nineteen-eighties. Chalmers was earning an M.F.A. at the Royal College of Art, in London; she’d come to admire cuneiform-inscribed neo-Assyrian tablets at the British Museum and elsewhere. She tracked down a translation of the cuneiform text. Essentially, it says, “with little variation, ‘We rule, we conquer, you suck,’ ” she told me. Working with the leaf-cutters, she thought back to the tablets’ imperialistic message. “They’re a little bit a stand-in for us,” she said, of the ants. Making the film, she’d hoped to induce them to carry ten passages from the tablets, but it took her two days just to get six letters in the right order.
Chalmers grew up in San Mateo, California, the daughter of an electrical engineer and a landscape painter. She wasn’t into bugs as a kid, but the family liked animals; she had a bird, and brought it to breakfast and sleepovers. At Stanford, she declared her major, engineering, before classes even started, so that she could secure a spot in a popular course on visual thinking. She took almost enough studio courses to qualify as an art major and, after college, got a job at Mattel, designing toys. Her engineering background has helped her solve the puzzles of art production. How do you build a set that induces insects to behave a certain way? How do you film and light it?
Her work with insects began when she moved to New York, after her M.F.A. As an experiment, she started putting dead leaves and flies on her canvases; when she ran out of flies, she started raising them. The flies swarming in her terrarium entranced her, so she asked her neighbor to teach her photography. He lent her equipment, which she used to make her first book, “Food Chain.” At first, she was a little sickened by the idea behind the project: “I was going to raise animals to feed to another animal,” she said. “But, the more I thought about it, and the more horrified I was, the more it made sense, because one of the drivers of civilization is to remove ourselves or to have control over the food chain.”
Chalmers started with a red tomato. She applied turquoise tobacco hornworms, which burrowed their way through the fruit’s juicy flesh; she then fed the hornworms to a praying mantis, which she fed to a frog. She also raised mice, feeding pink babies to a snake and a second frog. “Baby mice are like nature’s Cheerios,” she said. “I mean, everything eats them.” Starting in the early nineties, the photos were presented at shows around the country. “Boy, did I get hate mail,” Chalmers recalled. Viewers who could tolerate a photograph of a praying mantis shredding a larva drew the line at seeing a snake swallow a mouse whole. “Predation is essentially what keeps the ecosystem going,” Chalmers said. “There’s no way around it.”
She leaned into her own queasiness. “I would see a cockroach and I would lose it,” she said, so, interested in “our adversarial relationship with nature,” she began making films and photographs in which cockroaches are disguised as more palatable creatures, or living in tiny houses, or being executed in a gas chamber or electric chair. One film, “Safari,” depicting the domestic bugs exploring a jungle, was called “perversely entertaining” and “deeply Darwinian” by Time Out and the Times, respectively, and won the 2008 Jury Award for Best Experimental Short at the South by Southwest Film Festival. The work encourages us to empathize with bugs. One reason they disgust us, Chalmers believes, is that they seem immoral, or at least differently moral. “We see ourselves as individuals,” she said. “And we see insects as being this uniform, formless mass that will sacrifice themselves and do all these sorts of things.” Some of her photos capture a praying mantis eating the head of her mate. “Civilization is a march for greater and greater and greater control over the world,” she said. But nature doesn’t play by our rules.
Another of Chalmers’s admirers owned many acres on the Osa Peninsula of Costa Rica, which contained multiple leaf-cutter colonies. The other three ant films were made there. “The dynamics between the colonies—it was a little bit like ‘Game of Thrones,’ where the same species in the same habitat had markedly different personalities,” Chalmers said. To make “The Chosen,” a film about ritual, in which ants carry flowers to a large golden idol of an ant, she collected flowers and presented them to all the large colonies within range of her lights. She coaxed certain ants into climbing over the idol, which scented it with their pheromones and would entice other ants to traverse it, before she placed it in a set depicting an underground chamber. The ants sometimes drop their flowers when they hit impediments. “And so they started burying the idol,” Chalmers said. “I thought it was perfect, because in a way it’s something that we wouldn’t do. It’s as if they’re burying their idol with nature, as if somehow nature trumps religion.” As the ritual proceeds, we hear the sounds of a Himalayan bell.
For her third film, “War,” Chalmers found a large colony that sent ants out each night. A smaller, neighboring colony had arrived at the opposite strategy, sending its ants out during the day and getting them home before nightfall. At night, some ants from the two colonies crossed paths; at the spot where they’d meet, she set out a white sheet and lights, then recorded the ants as they fought. As moody music plays, the film shows hordes of small ants ganging up on lumbering soldiers many times their size. The ants mince each other until only scattered piles of bodies and limbs remain. “You had this David-and-Goliath situation,” Chalmers said. The film is less than four minutes long, but the battles she watched would last for hours.
Chalmers sees the ants as her collaborators. In “Antworks”—the fourth film, which focusses on art—“their idea was much better than mine,” she said. Originally, in “War,” she’d planned to use time-lapse footage of ants stripping a branch, because “oftentimes the degradation of nature or the environment in a place leads to civil conflict,” but couldn’t get the ants to do it. Eventually, though, she noticed a colony near the beach stripping a colorful plant she’d thought was toxic to them. She used a machete to hack a branch off the plant and brought it back to her filming area. In “Antworks,” the ants lift the pieces, which are abstract and colorful in appearance, and then affix them to a flat rock wall. By the end, they’ve put nine striped and spotted leaf cuttings on the wall in a row, as if in an art gallery.
Few artists boast a style and subject matter so singular that three separate specialists would use the same word to describe them: “strange.” Yet that’s exactly what happened when Smithsonian magazineasked a trio of scholars about Dora Maar, a 20th-century French photographer and painter whose oeuvre in many ways defies explanation. Almost all of her artworks capture a certain uncanniness in their surroundings, bringing to light the strange in the mundane.
One of Maar’s most famous works—the 1936 photograph Père Ubu—is a perfect example of this phenomenon. It’s the kind of art that requires repeat viewings, all of which yield something new. There’s something inscrutable about the subject’s scaly body, its one slightly open eye, its barely outstretched claws and its ear flaps clouded by shadows. The viewer is left to question whether the figure is alien or something found in nature; they want to know more, but at the same time, they’re slightly disgusted, says Andrea Nelson, an associate curator at the National Gallery of Art (NGA) in Washington, D.C. Donors gifted a print of the Surrealist image to the museum in 2021.
“It’s compelling but repellent at the same time,” Nelson says. “You don’t quite know what it is, and you’re trying to figure it out. It’s surprising, it’s mysterious, it’s completely bizarre and it’s grotesque. It still maintains that power.”
The same could be said of Maar herself. Born Henrietta Théodora Markovitch in Paris in 1907, the artist split her childhood between Argentina and France. From a young age, she was determined to be an artist, studying everything from decorative arts to painting to photography and attending prominent Paris schools like the Académie Julian and the École Technique de Photographie et de Cinématographie (Technical School for Photography and Cinematography). At one point, Maar even trained with French Cubist painter André Lhote.
As her abilities grew, Maar began a career as a commercial photographer and later a painter, winning renown in her own right. Today, however, most mentions of the artist reference her mainly in relation to her most famous lover: Pablo Picasso, who featured her in the 1937 portrait series Weeping Woman. Her “career and accomplishments were overshadowed during her lifetime by the details of her affair” with Picasso, notes Encyclopedia Britannica.
Maar’s own work was both influenced by and had a real influence on Surrealism, a cultural movement that rejected rationalism in favor of art and literature informed by dreams and the unconscious mind. In fact, Père Ubu is “one of the most iconic artworks of the movement,” Nelson says. But it doesn’t really resemble prominent Surrealist works, nor does it look like Maar’s other art. The artist’s photographs tend to be either beautiful in an almost supernatural way or heartbreakingly realistic, capturing the realities of poverty. As the Morgan Library and Museum points out, Père Ubu stands out from the rest of Maar’s work precisely because of its “repellent qualities.”
Even when the portrait was displayed at the “London International Surrealist Exhibition”in 1936, it stood out from the stylized world of Maar’s fellow Surrealists.
“Ubu … would have acted as a small, sharp puncture in the exhibition’s exuberant display of the Surrealist imaginary, asserting its connection with the world beyond the gallery,” writes photographic historian Ian Walker in the catalog for a 2019 Maar retrospective co-organized by Paris’ Centre Pompidou, London’s Tate Modern and Los Angeles’ J. Paul Getty Museum. “For these images were based in the documentary nature of photography while also exploiting the medium’s Surrealist potential.”
What adds meaning to the snapshot is its title, which references Alfred Jarry’s 1896 Absurdist play, Ubu Roi. The drama’s main character, Père Ubu, is a greedy figure who does whatever it takes—including killing members of the Polish royal family—to achieve his goals. But Maar’s Père Ubu is hard to reconcile with that description. Is this an innocent creature or one primed to commit harm? With a “sagging belly and bulbous nose” that mirror the distasteful appearance of the play’s title character, the portrait conveys the “vulgarity and slothfulness” of its namesake, according to Walker.
Jarry’s creation is “savage and malicious, truly threatening as well as ridiculous,” the historian adds. “Maar’s Ubu lacks that overt savagery, but in its place is an ominous stillness, as we are pitilessly observed by the creature’s black, depthless eye, like that of a shark or reptile, while its claws … might also be about to metamorphose into Ubu’s sinister ‘nearole-incisors.’”
The photograph raises a more pressing surface-level question, too: What exactly does it depict? The subject is hypothesized to be an armadillo fetus, but definitive proof is hard to come by, as Maar would never confirm its identity.
Interestingly, the catalog for a Paris Surrealist exhibition where the image was displayed classifies it as an “interpreted found object.”
“It is evidently the thing that is depicted in the photograph that is the [‘object’]: a neutral term that serves to disguise whatever was its original nature,” Walker writes. “It is also significant that it is described not simply as ‘found’ but also ‘interpreted’—an acknowledgment perhaps that Maar’s photograph not only documents the thing but also re-presents and transforms it.”
Emma Lewis, a former assistant curator at Tate Modern, offers a more concrete answer, citing a visitor to the major Maar retrospective, which she co-curated. The individual was so interested in the photo that they asked a senior veterinarian from the London Zoo about the creature. The vet identified the subject as an infant or fetal armadillo based on its claws and underdeveloped osteoderms, or bony deposits. Exactly where the artist would have encountered this animal is unknown.
From Ubu’s otherworldly likeness to 29 rue d’Astorg, in which a glamorously dressed, nearly headless figure sits in a cavernous room, to a snapshot of a model with a cutout star covering her head, Maar’s art evokes a sense of uneasiness, strangeness even, amid beauty.
Yet the word “strange” carries a certain connotation that doesn’t fully reflect the scope of Maar’s work. Rather than being whimsical or fanciful, the artist’s photographs are tinged with darkness, Lewis says, a Gothic quality often characterized by stylistic experimentation.
“She contributed to making the everyday strange,” the curator adds.
Maar’s commercial work helped her craft this unusual style. In 1931, she opened a photography studio with set designer Pierre Kéfer, working on commission for fashion houses like Chanel and designers such as Elsa Schiaparelli and Jeanne Lanvin. She often employed a collage technique, overlaying images “from her own work, including both street and landscape photography,” instead of using newspapers or magazines, per Tate Modern.
“These commissions had good budgets a lot of the time. They had good circulation, and they reached interesting audiences,” Lewis says. “Every image that we see by Maar is either about her pushing what she can do with staging, light and composition or her taking the components of the image and cutting and pasting and reworking that within her studio.”
A key example of Maar’s collage technique is a 1935 photo titled The Years Lie in Wait for You. In it, a woman clasps the bottom half of her face with her manicured hands, which are visible but almost hidden behind a superimposed image of a spiderweb. Thought to be a face cream advertisement, the work was never published, notes Lewis in Photography, A Feminist History: Gender Rights and Gender Roles on Both Sides of the Camera.
Maar enjoyed great commercial success with her studio, adding an experimental lens to many of her commissions. She could, “at roughly the same time, produce high-end fashion photographs, artful advertising pictures, flattering studio portraits, figure studies, soft-core pornography, … gritty street scenes, documentary shots, politically inflected images, rigorous formal compositions, and the complex, disturbing, and beautifully crafted Surrealist photomontages that are her most memorable creations,” wrote art critic Richard Kalina for Art in Americain 2020.
Though the vision of independent womanhood conveyed by 1920s and ’30s advertisements was “largely an alluring commercial fiction … Maar and her friends actually lived such lives,” Kalina added. “And they put their exceptional autonomy to use” by documenting social inequality and advocating for political reform. Maar was a left-wing political activist involved with revolutionary groups, and her politics were “inextricable from her work as an artist,” Lewis says.
Today, Maar’s work is often referenced only or primarily in connection with Picasso, whom she met in the mid-1930s, when she was in her late 20s and the famed Cubist painter was in his mid-50s.
“So often the first sentence you read about [muses] is that they were the muse of Pablo Picasso” or a similarly prominent man, says Nelson. “But in the case of Dora Maar, she was a really successful and interesting photographer for years and years before she … even met Pablo Picasso.”
Aside from her collage work, Maar was known for using the camera to document reality and capture street life. Through her style and gaze, she was able to transform what she saw into something altogether different.
Many of Maar’s snapshots have never or rarely been seen by the public. The 2019 retrospective, which featured more than 200 works by the artist, highlighted some of these little-known photographs. And earlier this year, Paris auction house Artcurial placed roughly 750 photographs from Maar’s estate, the majority of which had previously been unpublished, up for sale.
Spanning the late 1920s to the end of the 1940s, the images included uncharacteristically informal photos of Picasso, a behind-the-scenes look at the creation of his 1937 painting Guernica and self-portraits of Maar, as well as vignettes from major European cities, like a bookseller in Paris, a series of blind musicians in Barcelona and beggars in London.
“We have essentially retained from [Maar] to this day the strangeness of some of her compositions or collages, which bring their own score to the Surrealist movement,” says Bruno Jaubert, director of Artcurial’s Impressionist and Modern Art Department. “But it is also, to another extent, her way of capturing reality that goes beyond Surrealist aesthetics.”
While Maar’s work did not experience a major stylistic shift in the collection’s roughly 30-year span, Jaubert says her eye became more trained and refined.
“[The cache] shows a maturity in the look that immediately reveals a scene, a presence without seeking decorative effect,” he notes.
Throughout her life, Maar found herself caught between painting and photography, never able to choose just one. For years, particularly during her relationship with Picasso, she focused on painting, in love with the art form she had first taken up as a teenager. It was only toward the end of her life that she inhabited fully once more the world of photography.
“We don’t know that she ever stopped photographing, per se, but certainly in her later years, she returned to darkroom experimentation,” Lewis says. Maar died in 1997 at age 89.
The artist’s shift from painting to photography and back again wasn’t unusual for the time. As Nelson argued in the 2021 NGA exhibition “The New Woman Behind the Camera,” photography became a way for women to make money and express themselves creatively during the 20th century. Many followed a path like Maar’s, studying art in a traditional setting before pursuing photography in the 1920s and ’30s, as the medium was growing and changing.
For Maar, photography was a way to carve her own path in a business sense. She certainly wasn’t alone in that.
“For some women, photography was a very viable career where you could actually see yourself making your own money, earning your own income and becoming independent,” Nelson says.
When Nelson curated the NGA exhibition, she knew she wanted to include Père Ubu. Yet she had a difficult time determining where to place the photograph. It was such a strong composition, so different from the other pieces in the exhibition’s “Avant-Garde Experiments” room, that it didn’t quite work next to anything else.
Eventually, Nelson came up with a compromise: putting the photograph next to the room’s wall text. There, it wouldn’t overshadow other works but rather help start a conversation. It could only exist as Maar likely intended it to—on its own.