christian berst art brut mary t. smith mississippi shouting textes de / texts by william s. arnett & daniel soutif
mary t. smith dans son jardin mary t. smith in her yard
christian berst art brut présente presents mary t. smith mississippi shouting
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christian berst avant-propos william s. arnett son nom est quelquâun daniel soutif mary et robert, un portrait inoubliable et lyrique de lâesprit humain texts in english christian berst Ćuvres works
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christian berst art brut
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mary t smith
mary t. smith : mississippi shouting
L'art brut est l'expression d'une mythologie individuelle, affranchie du rĂ©gime et de l'Ă©conomie de l'objet d'art. Ces oeuvres sans destinataire manifeste sont produites par des personnalitĂ©s qui vivent dans l'altĂ©ritĂ© â qu'elle soit mentale ou sociale. Leurs productions nous renvoient tantĂŽt Ă la mĂ©taphysique de l'art c'est-Ă -dire Ă la pulsion crĂ©atrice comme tentative d'Ă©lucidation du mystĂšre d'ĂȘtre au monde - tantĂŽt au besoin de rĂ©parer ce monde, de le soigner, de le rendre habitable.
Art Brut is the expression of an individual mythology liberated from the system and economy of the art object. This work, produced with no clear audience in mind, is created by individuals who live in "otherness", be it psychological or social. Sometimes it draws our attention to the metaphysics of art - the creative urge as an attempt to elucidate the mystery of existence - and at others, to the need to repair the world, to care for it, to make it habitable.
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mary t. smith : mississippi shouting
christian berst avant-propos
CondamnĂ©e trĂšs tĂŽt aux travaux des champs, cette enfant traçait dĂ©jĂ dans la terre dâĂ©tranges dessins accompagnĂ©s de textes. Mais ce nâest quâau crĂ©puscule de sa vie quâelle se mit Ă transcrire sa cosmologie personnelle en peignant sur des tĂŽles ou des panneaux de bois disposĂ©s sur et autour de son modeste bungalow. En Ă©tablissant ce rapport particulier au monde, en interpellant de la sorte les passants, elle invente une sorte de blues graphique oĂč lâart devient lâintercesseur par excellence de forces qui la dĂ©passent. Car, en mĂȘme temps que de retrouver sa propre dignitĂ©, elle dĂ©barrasse lâart des postures convenues pour le faire accĂ©der au rang de mani-
mary t. smith : mississippi shouting
Mary Tillman Smith, nĂ©e en 1904 dans une famille de mĂ©tayers dans le sud du Mississippi, souffrait dâune dĂ©ficience auditive qui, trĂšs tĂŽt, en lâisolant, a dĂ©veloppĂ© chez elle une rage crĂ©atrice doublĂ©e dâune capacitĂ© de rĂ©sistance hors pair.
feste. Un manifeste violemment positif, et, en dĂ©pit de nombreux thĂšmes religieux, subversif mĂȘme. Cette « esthĂ©tique solaire », comme la qualifie Daniel Soutif, provoque une forme dâoscillation entre lâhumain et le divin qui nous fait remonter aux racines profondes de la crĂ©ation. Mary T. Smith, disparue en 1995, misĂ©rable, est dĂ©sormais reconnue comme lâune des plus importantes figures de lâart brut afroamĂ©ricain. Son Ćuvre rĂ©sonne aujourdâhui encore comme un cri.
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william s. arnett essai son nom est quelquâun
william s. arnett: écrivain, rédacteur en chef, conservateur et collectionneur 12 12
dâart afro-amĂ©ricain,asiatique et africain installĂ© Ă atlanta.
De la fin des annĂ©es 60 jusquâaux annĂ©es 70, aprĂšs lâassassinat de Martin Luther King Jr., un phĂ©nomĂšne culturel Ă©tonnant sâest produit dans le sud des Ătats-Unis encore passĂ© presque inaperçu.
Comme en rĂ©ponse tacite Ă un rĂ©veil en fanfare, les Noirs de la rĂ©gion sont sortis de leurs maisons, des usines ou des champs pour intensifier leur crĂ©ation dâenvironnements artistiques, ou « yard shows », afin que le monde extĂ©rieur puisse voir ce qui avait dĂ©jĂ Ă©tĂ© exprimĂ© en secret Ă lâintĂ©rieur et Ă lâarriĂšre de chez eux. Elle Ă©tait lĂ depuis des siĂšcles, cette tradition de yard-show, mais presque personne en dehors de ce milieu Ă©tait au courant, ce cubisme invisible Ă nos yeux, ce fauvisme, cet expressionnisme, ce surrĂ©alisme, dada, expressionnisme abstrait, pop, minimaliste, graffiti, postmoderne, ce nĂ©o-ceci, ce nĂ©ocela, ce nĂ©o-tout. Ou proto-tout.
Young, et tant dâautres, trop nombreux pour les compter, et tant dâautres encore restĂ©s dans lâombre. Câest dans cette dĂ©cennie que Mary T. Smith a commencĂ© Ă exprimer des idĂ©es muries depuis lâenfance. Dans son espace privĂ© elle a crĂ©Ă©, dĂ©limitĂ© des frontiĂšres et dĂ©corĂ©, se rĂ©vĂ©lant au monde qui lâentourait. CâĂ©tait un environnement de personnes qui au pire se moquaient dâelle et la mĂ©prisaient, au mieux la tolĂ©raient simplement comme quelquâun de diffĂ©rent et dâinsignifiant. Maintenant, il Ă©tait temps pour Mary T. Smith de montrer qui elle Ă©tait.
Mary T. Smith est nĂ©e Mary Tillman en 1904 dans le comtĂ© de Copiah, dans le sud Dans les annĂ©es 70, Eldren M. Bailey a Ă©tĂ© du Mississippi, et a grandi dans la ville de rĂ©vĂ©lĂ© au public, tout comme Vernon BurMartinsville. Elle est la troisiĂšme de treize well, Sam Doyle, Ralph Griffin, Lonnie Holenfants. Sa sĆur Elizabeth, la septiĂšme ley, Joe LumiĂšre, Nellie Mae Rowe, Purvis
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[...] Quand le reste dâentre nous jouait Ă la marelle, Mary sâinstallait sur le sol, quelque part, pour faire des dessins dans la terre et Ă©crire des choses drĂŽles Ă cĂŽtĂ© des images. [...]
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kilomĂštres de Martinsville. Elle a vĂ©cu dans leur maison. Elle a lavĂ©, cuisinĂ© et nettoyĂ© pour eux. AprĂšs quelques annĂ©es, elle rencontra John Smith, un mĂ©tayer, lâĂ©pousa, emmĂ©nagea dans sa maison situĂ©e sur deux hectares de pommes de terre et dâarachides. Ce mariage, comme le premier, a pris fin brutalement. Lorsque son mari reçut son rĂšglement de fin dâannĂ©e, Mary Smith sâest rendu compte DĂšs son jeune Ăąge, Mary souffrait dâune que le montant Ă©tait radicalement insufdĂ©ficience auditive ; son entourage avait fisant. Elle avait mĂ©ticuleusement enregisdu mal Ă comprendre ce quâelle disait. trĂ© toutes les donnĂ©es relatives Ă son traLâĂ©cole la fatiguait donc beaucoup. Elle vail. Elle a dit Ă son patron: « Nous nâavons sâest pourtant montrĂ©e capable dâatteindre reçu que 17 $. Vous devez avoir fait une le niveau de la sixiĂšme, une prouesse erreur. Câest 1154 $ que nous Ă©tions cenĂ©tant donnĂ© que dans la rĂ©gion, les jeunes sĂ©s toucher. » Le patron a ordonnĂ© Ă John afro-amĂ©ricains ne souffrant dâaucun Smith de se dĂ©barrasser de son Ă©pouse. handicap arrĂȘtaient lâĂ©cole gĂ©nĂ©ralement Celui-ci a acquiescĂ©, a emballĂ© les effets en troisiĂšme. Ses frĂšres et sĆurs ont rede Mary, et lâa mise Ă la porte. connu que leur sĆur Ă lâĂ©trange maniĂšre de parler Ă©tait douĂ©e dâune intelligence Ă Hazlehurst, Mary Smith a travaillĂ© comexceptionnelle, mais ses camarades de me domestique et a donnĂ© naissance Ă classe et les Ă©trangers la supposaient son unique enfant, Sheridan L. « Jay Bird » « malade », et elle a souvent Ă©tĂ© exclue Major, en 1941. Bien quâelle nâait pas Ă©poudes activitĂ©s des autres enfants. Mary a sĂ© le pĂšre, il lui construisit une maison oĂč trouvĂ© un exutoire dans le dessin, et selon elle a vĂ©cu et Ă©levĂ© leur fils. Cette maison Elizabeth : « Quand le reste dâentre nous â un joli bungalow en bois sur un terrain jouait Ă la marelle, Mary sâinstallait sur le dâune acre, construite Ă cĂŽtĂ© de la route sol, quelque part, pour faire des dessins principale qui traverse Hazlehurst â a ofdans la terre et Ă©crire des choses drĂŽles Ă fert Ă Mary T. Smith un nouveau dĂ©part. cĂŽtĂ© des images. » Elle Ă©tait enfin indĂ©pendante, du moins dans la mesure oĂč elle avait une maison, Mary est partie de chez elle Ă lâadolescence travaillait quand elle le voulait, et avait acet a conclu un mariage bref avec un homcĂšs aux champs pour cultiver tous les lĂ©me du nom de Gus Williams. Le mariage gumes dont elle avait besoin. a durĂ© deux mois ; aprĂšs lâavoir surpris en train de la tromper, elle lâa quittĂ©. « Toute PrĂšs de sa maison il y avait un dĂ©potoir, personne qui dit un gros mensonge, je oĂč sâamassaient des piles de tĂŽles onne peux pas rester avec » a-t-elle dit Ă sa dulĂ©es, matĂ©riel intĂ©ressant, en libre-serfamille. Elle est ensuite allĂ©e travailler pour vice. Mary traĂźnait jusque chez elle des une famille blanche Ă Wesson, Ă quelques morceaux de tĂŽle, jour aprĂšs jour, quâelle
mary t. smith : mississippi shouting
de la fratrie, décrit cette époque: « Nous avons aidé notre pÚre à la ferme. Nous nous sommes battus sur le terrain. Nous faisions pousser des choux, des tomates, des haricots, des trucs comme ça. Nous avons emballé les légumes que nous avons mis en boßtes pour les expédier. Nous étions métayers, mais notre pÚre a acheté sa place plus tard. »
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Mary a conçu la cour pour rĂ©pondre Ă tous ses besoins. Son audition ayant empirĂ© au fil du temps, elle sortait de moins en moins dans Hazlehurst. Elizabeth Alexander dĂ©crit les difficultĂ©s de sa sĆur en ces termes : « Elle avait lâhabitude dâaller Ă lâĂ©glise le dimanche, et elle allait en ville quelque fois, mais elle a ralenti ses dĂ©placements parce que les gens la regardaient toujours comme si elle Ă©tait folle. Cela la rendait mal Ă lâaise. » En 1986, Mary dit mĂȘme : « Je ne vais plus nulle part. Je ne peux plus rien entendre. Je nâai besoin de rien. Jâai tout ce quâil faut ici. Mon Ă©glise. Le Seigneur JĂ©sus. » Son amour pour JĂ©sus Ă©tait prĂ©sent dans tout son environnement. Elle a peint de nombreux portraits de lui et Elle Ă©tait aussi pleine dâidĂ©es pour amĂ©a reprĂ©sentĂ© la TrinitĂ© chrĂ©tienne de mulnager lâintĂ©rieur de cette clĂŽture. Ă la maniĂšre dâun architecte paysagiste, elle a crĂ©Ă© des espaces avec des espaces, imprĂ©visibles, surprenants, mĂ©taphoriques, des espaces symboliques, parfois chaotiques, certains soigneusement ordonnĂ©s, aux couleurs coordonnĂ©es, certains impeccablement entretenus ; ils Ă©taient la vision du monde de Mary, le monde quâelle avait parfaitement compris, le monde sacrĂ© et profane du comtĂ© de Copiah et de la planĂšte Terre. Peu Ă peu la cour a commencĂ© Ă se remplir dâart. Elle avait auparavant construit une sĂ©rie de dĂ©pendances et du mobilier â niches, cabanes de jardin, tables et bancs, et plus tard de facto un « atelier » pour travailler et exposer ses peintures rĂ©centes. Les bĂątiments eux-mĂȘmes Ă©taient des Ćuvres dâart, des sculptures en bois et en mĂ©tal gĂ©nĂ©ralement peints de motifs et de dessins de son invention.
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tiples façons. Lâiconographie religieuse est apparue sous une forme abstraite tout au long de sa clĂŽture. Une peinture remarquable, composĂ©e de cercles et de lignes rouge sur un fond bleu, est en fait un rĂ©sumĂ© de la CĂšne, de la « CĂšne de JĂ©sus »
«Jesusâ Supper» by Mary T. Smith, 1986. paint on wood, 30.5 x 31.75 inches.
mary t. smith : mississippi shouting
scindait en bandes avec une hache. Elle divisait ensuite certaines des bandes en rubans et certains en bandes plus petites encore, avec un sens de lâimprovisation et une adresse dignes du meilleur artisan ou du meilleur sculpteur ou musicien de jazz ou poĂšte. Elle a ainsi dĂ©limitĂ© sa cour avec une clĂŽture de panneaux de tĂŽle ondulĂ©e blanchis Ă la chaux, Ă lâimage dâune symphonie de jazz jouĂ©e en continu, un poĂšme Ă©pique interminable ou la plus longue bande de patchwork jamais rĂ©alisĂ©e. Comme PĂ©nĂ©lope tissant interminablement sa tapisserie en attendant le retour dâUlysse, cette femme Ă©tait prĂȘte Ă faire une dĂ©claration.
Smith Ă©tait fascinĂ©e par les motifs et les dessins, qui sont devenus pour elle des vecteurs dâinformations. Elle pouvait formuler une idĂ©e sur le monde en Ă©crivant un slogan sur un tableau. Elle pouvait exprimer les mĂȘmes sentiments avec un texte ou avec une constellation de fragments de tĂŽle ou de bois. Elle pouvait aussi associer une pensĂ©e avec son symbolisme intime et tout Ă fait cohĂ©rent : un cercle Ă lâintĂ©rieur dâun cercle, un rayon de soleil comme une aura, une sĂ©rie de bandes verticales ou horizontales, un motif fait de points apparemment alĂ©atoires, des mots qui ne sont pas des mots du tout, mais des mots tout de mĂȘme, par exemple, Buzyk = JĂ©sus (utilisĂ© Ă une reprise). Les textes et slogans peints et Ă©crits faisaient aussi partie intĂ©grante de la cour. Bien que
Smith fĂ»t capable de former des cursives et dâĂ©crire lisiblement, sur beaucoup de ses peintures les inscriptions sont presque inintelligibles. Peut-ĂȘtre une maniĂšre de jouer avec la perception des gens de la ville qui la voyaient comme ignorante ou folle. RĂ©pondre Ă leur attente lui assurait la tranquillitĂ© et par consĂ©quent la sĂ©curitĂ©. Les inscriptions, en particulier celles sur les peintures religieuses, semblent appartenir Ă un systĂšme intentionnel et significatif, et comme John B. Murray avec sa « quasi-Ă©criture », Smith comprenait probablement parfaitement ses mots inventĂ©s. Dans dâautres cas son « fil manuscrit » est tout simplement une utilisation improvisĂ©e presque formaliste de lettres et de mots comme Ă©lĂ©ments de design, une technique utilisĂ©e depuis des siĂšcles par les afro-AmĂ©ricaines pratiquant le patchwork, par exemple.
mary t. smith : mississippi shouting
comme elle disait. Beaucoup de ses tableaux sont comme des icĂŽnes byzantines expressionnistes. Une vieille planche, un cercle de couleur, et un morceau de tĂŽle carrĂ© peint avec le mot, HE est devenu lâune des images de JĂ©sus les plus insolites jamais crĂ©Ă©es. Lâutilisation du cercle se rĂ©pĂšte dans de nombreuses autres Ćuvres, notamment une sculpture sans titre qui ornait son porche, avec le message « Jâaime le nom du Seigneur », oĂč le motif du cercle concentrique semble dĂ©rivĂ© du soleil, astre presque aussi omniprĂ©sent, dans le sud du Mississippi, que la foi religieuse. Bien que la signification exacte de cette image reste inconnue, sa rĂ©apparition au long de son travail met en Ă©vidence la cohĂ©rence de son imagerie cryptique. On retrouve la mĂȘme uniformitĂ© dans ses anagrammes opaques et ses gravures codĂ©es.
La cour Ă©tait remplie dâautres symboles et de signes comprĂ©hensibles uniquement par leur crĂ©ateur. Tout autour de son environnement, Mary Smith a crĂ©Ă© des sculptures de visages humains â au sens propre, fabriquĂ©s avec des poteaux, des baquets, des seaux et des couvercles de pots de peinture. Ses Ă©pouvantails, tout droit sortis de son imagination, nâĂ©taient pas destinĂ©s Ă chasser les oiseaux. Ils se dressaient souvent Ă lâintĂ©rieur de la cour, sous les arbres, dans les coins des espaces clos, loin du maĂŻs et autres lĂ©gumes qui poussaient dans les champs adjacents Ă la cour. Au-dessus de sa propriĂ©tĂ© sâĂ©levaient deux grands panneaux publicitaires qui changeaient rĂ©guliĂšrement et conseillaient les voyageurs de la route nationale
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Dans lâespace dâune affiche publicitaire, dâune rĂ©clame dans les journaux ou dâune publicitĂ© Ă la tĂ©lĂ©vision, un annonceur prĂ©sente une image et une rĂ©plique laconique. Smith a appliquĂ© ces mĂ©thodes : une image aux traits gras facilement identifiable complĂ©tĂ©e si besoin par une explication rapide, un slogan de quelques mots, un nom, ou, dans le cas de ses autoportraits, une dĂ©claration rĂ©vĂ©rencielle « Le Seigneur me connaĂźt » ou « Jâaime le Nom du Seigneur » ou « Je remercie le Seigneur Ă longueur de temps » ou « Je suis ici, ne me voyez-vous pas ? ».
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Smith a Ă©galement utilisĂ© sa cour pour laisser des traces trĂšs personnelles et privĂ©es, un journal de sa vie, ouvert au public. Elle a souvent peint des portraits dâelle-mĂȘme, ainsi que de ses parents et amis. Selon Elizabeth : « Elle dessinait chacun dâentre nous. Elle mâa dit: « Câest vous. Câest vos enfants. Câest vos petitsenfants. » Pour le fils de Mary, Jay Bird : « Son inspiration est venue du Seigneur, et Ă lâorigine, elle a surtout peint JĂ©sus, et MoĂŻse une fois, mais plus tard, elle sâest
mise Ă reprĂ©senter la famille et les voisins. » Elle a Ă©galement peint des visiteurs, en les enregistrant comme dans un livre dâor avec des portraits et des dĂ©dicaces parfois (« Ceux de New York» et « Ceux de DC »). Une peinture tĂ©moigne dâun Ă©vĂ©nement particulier, la visite de deux amis (« je vois 2 »). Mary se reprĂ©sente debout dans sa cour les saluant. Elle a peint dans le dĂ©tail le dĂ©cor : lâĂ©tendue de lâherbe, les espaces clos, les arbres, la clĂŽture. Bien que la nature lui ait fourni des arbres et des fleurs en abondance, elle a ajoutĂ© ses propres crĂ©ations, peintes sur des supports de tĂŽle ou de bois verticaux et sur de longues bandes de mĂ©tal formant des plinthes le long de sa cour. (Elle voulait apporter sa contribution au paysage naturel.) Elle a Ă©galement crĂ©Ă© des espaces spĂ©ciaux pour ses chiens et ses chats et embelli leurs domaines de motifs semblables Ă ceux trouvĂ©s sur ses peintures religieuses, comme pour dire : « Seigneur, protĂ©gez ces animaux ». Quand une chatte Ă©tait «My Mind Has to Do It» by Mary T. Smith, 1986. paint on wood, 31.5 x 32 in.
mary t. smith : mississippi shouting
51 sur la gestion de leur argent. Un caissier de banque souriant recommandait un dĂ©pĂŽt. Une nouvelle Oldsmobile vous disait oĂč en acheter une. Une compagnie pĂ©troliĂšre suggĂ©rait aux automobilistes de mettre un tigre dans leur rĂ©servoir. Mary Smith avait compris comment faire passer des messages : attirer lâattention avec une image (un visage, un objet, un animal) et lâaccompagner avec des mots. En dessous de ces panneaux, Mary avait dĂ©cidĂ© quâelle pouvait rivaliser avec la publicitĂ© en lui donnant la rĂ©plique avec ses propres slogans manifestant sa vision du monde.
Si dans ses premiĂšres peintures (entre 1975 et 1985) elle utilisait le noir de maniĂšre descriptive pour tracer les formes ou pour les remplir, dans ses travaux ultĂ©rieurs, cette couleur (ou la plus sombre de sa composition) servait de simple couche pour flatter le potentiel des couleurs secondaires ou pour bouleverser les relations attendues entre les espaces dits « positifs » et « nĂ©gatifs ». Lorsque Mary associe des couleurs de mĂȘme intensitĂ©, comme le rouge et le jaune, ou le brun, le bleu et le vert, la sensation globale de mouvement devient visuellement envoĂ»tante, comme lâeau qui ondule ou le jeu changeant des ombres profondes. Les similitudes entre les couleurs convergent ce qui attĂ©nue
sans titre by Mary T. Smith, 1987. paint on wood, 37.5 x 30 inches.
Des documents attestent que pendant une quinzaine dâannĂ©es, Mary T. Smith a produit des peintures, et que son style a progressĂ© de façon subtile. Jusquâau dĂ©but des annĂ©es 80, elle dessinait une forme spectaculaire qui se dĂ©tachait sur des fonds le plus souvent blancs produisant des images qui ont certainement du attirer lâattention des automobilistes. Plus tard cependant, elle a commencĂ© Ă Ă©voluer vers des fonds de diffĂ©rentes couleurs sur lesquels elle Ă©bauchait de larges formes gĂ©omĂ©triques. En dĂ©pit des nombreuses juxtapositions de couleurs criardes, la palette de Mary surprend notamment lorsquâelle manipule les contrastes sourds.
mary t. smith : mississippi shouting
incapable de nourrir ses nouveau-nĂ©s, Mary exĂ©cutait une peinture des animaux avec un message pour se rappeler quâelle devait acheter du lait aux chatons.
la perception entre le premier et lâarriĂšre plan (beaucoup de ces travaux deviennent presque des copies en noir et blanc). Dans son travail, la part dâimprovisation est prĂ©pondĂ©rante, mais il nâa jamais manquĂ© dâharmonie ni nâa Ă©tĂ© produit de maniĂšre dĂ©sordonnĂ©e et instinctive. Il est plutĂŽt un mĂ©lange de planification minutieuse et de performance picturale rĂ©trospective et prospective â un acte de retour dans le passĂ© (dans le temps et lâespace) et une projection dans la peinture. Une Ćuvre sans titre a Ă©tĂ© rĂ©alisĂ©e en appliquant des sĂ©quences de peinture noire, puis orange, puis plus noire encore, et enfin de peinture rouge. Cet effet attĂ©nue lâorange, la portion de couleur la plus vive. Il en rĂ©sulte une tension entre le noir et les couleurs chaudes amplifiĂ©e par lâutilisation du noir
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mary t. smith : mississippi shouting
Ă la fois comme fond et en surimpression pour effacer partiellement les silhouettes oranges. Notons aussi que les cinq visages sont dessinĂ©s avec diffĂ©rentes combinaisons de couleurs. Inscriptions, coup de pinceau vigoureux, et couleurs virtuoses nâĂ©taient pas les seuls outils avec lesquels elle sâexprimait, elle pouvait Ă©galement « habiller » son message. Il existait une relation intĂ©ressante entre la garde-robe de Mary T. Smith et son art. Dans son placard, elle gardait une vaste collection de robes caractĂ©risĂ©e, comme lâĂ©tait lâamĂ©nagement de sa cour, par un amalgame entre le spirituel et le profane. Ces robes reflĂ©taient son humeur et sa pensĂ©e. Elles Ă©taient suspendues dans son placard, compartimentĂ©es, 20
sacrĂ© et profane ; calme, chants religieux solennels par Marian Anderson; joyeuses et bruyantes cĂ©lĂ©brations de la vie par Louis Armstrong, Little Richard, BB King. Quand elle se sentait pieuse ou humble, quand elle allait faire un dessin dâune maison toute simple avec un petit occupant solitaire elle lâaccompagnait dâune dĂ©claration dâhumilitĂ© suprĂȘme : « Mon nom est personne ». « Le Seigneur me connaĂźt ». Quand elle allait peindre le Christ entourĂ© de taches de sang, elle sâhabillait en blanc â costume traditionnel du serviteur domestique (quâelle appelait un « uniforme ») ou en tenue dâinfirmiĂšre pour servir Dieu ou tenter de nous guĂ©rir tous. Quand elle faisait le portrait dâun ami - Ă la peinture orange et verte - ou des hommages multicolores et animĂ©s Ă ses chiens et chats, ou quand elle avait envie de nous chĂątier
Elle a conservĂ© son mode de vie jusquâen 1995, annĂ©e de sa mort, Ă lâĂąge de 91ans. Une pauvre, noire, inculte, malentendante fille dâun mĂ©tayer Ă©tait devenue une artiste majeure exposĂ©e et collectionnĂ©e Ă travers les Ătats-Unis et montrĂ©e dans presque toutes les foires importantes dâ« art populaire ». Mary T. Smith doit donc ĂȘtre lâune de ces histoires Ă succĂšs grĂące auxquelles cette nation est devenue cĂ©lĂšbre. HĂ©las, il y a un revers Ă ce conte de fĂ©e. Le systĂšme a encore des failles. Lorsquâen 1987 jâai avisĂ© les autoritĂ©s compĂ©tentes dans le Mississippi que jâestimais que la cour de Mary Smith reprĂ©sentait un environnement culturel ayant besoin dâĂȘtre conservĂ©, et que jâai offert de prendre lâinitiative financiĂšre de le faire (avec lâaide de lâĂtat), on mâa rĂ©pondu : « Smith est considĂ©rĂ©e comme une artiste excentrique qui ne relĂšve dâaucune des catĂ©gories du folklore qui intĂ©ressent lâEtat. »
Tout cela est en fait trĂšs banal. Ăcoutez les Noirs AmĂ©ricains nĂ©s dans le Sud rural au tournant du siĂšcle dernier : leurs histoires paraissent souvent interchangeables. Tout le monde le sait. Tout le monde connaĂźt la douleur et lâhumiliation, lâexploitation. Et si la plupart des gens en sont prĂ©servĂ©s par lâespace, le temps, la race et lâexpĂ©rience personnelle, ils peuvent les connaĂźtre et ne pas les ressentir. Ils peuvent intellectualiser la chose mais ne pas permettre Ă leur conscience de lâassimiler. Mais regardons de plus prĂšs les victimes ; Ă©tonnamment, elles nâagissent pas comme des victimes. Il y a une absence insondable dâapitoiement sur soi et un talent inĂ©galĂ© pour sourire, dire un « oui âsĂ»r patron » (quand il nây avait pas dâalternative raisonnable) et pour poursuivre sa route, indemne malgrĂ© les railleries, les menaces et le terrorisme.
mary t. smith : mississippi shouting
pour nos manquements : « Le seigneur sait ki est bon et qui est movais et ira en enfer » elle utilisait une explosion de couleurs clinquantes, pour dire ce quâelle en pensait, fidĂšle Ă ses positions.
Mary est morte sans le sou. Quand elle eut cessĂ© de peindre vers 1990, son revenu avait commencĂ© Ă diminuer. Son assurance funĂ©raire avait Ă©tĂ© annulĂ©e quelques mois avant sa mort. Les pompes funĂšbres ont menacĂ© de jeter son corps dans la fosse commune. La famille a trouvĂ© un ami lointain pour payer un cercueil et un enterrement honorable. Le salon funĂ©raire a empochĂ© lâargent et lâa enterrĂ©e sans cĂ©rĂ©monie, dans une boĂźte en pin bon marchĂ©. 21
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mary t. smith : mississippi shouting
mary t. smith : mississippi shouting
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daniel soutif essai mary et robert, un portrait inoubliable et lyrique de lâesprit humain
daniel soutif: philosophe, critique dâart, commissaire dâexposition. ex directeur du dĂ©veloppement culturel du centre pompidou de 1993 Ă 2001 puis du centro per lâarte contemporanea luigi pecci de prato. 24 24
Lorsque Robert Johnson, le guitariste et chanteur de blues aujourdâhui universellement rĂ©vĂ©rĂ©, naquit Ă Hazlehurst, chef-lieu du comtĂ© de Copiah dans le Mississippi, lâalors dĂ©nommĂ©e Mary Tillman avait dĂ©jĂ sept ans.
NĂ©e Ă Brookhaven, un peu plus au sud sur la route 51, lâune des voies qui relient Memphis et Jackson Ă la Nouvelle OrlĂ©ans, la gamine vivait alors Ă Martinsville, un trou encore plus perdu de ce « Sud profond » le Deep South ou le Delta, comme on dit aussi, en particulier chez les amateurs de blues, qui sont lĂ©gion dans le monde entier et pour qui ces appellations gĂ©ographiques fleurent bon les mythes Ă eux si chers.Sept ans, ce nâest pas une grande diffĂ©rence dâĂąge. MĂȘme pas une gĂ©nĂ©ration. Quand on est dans ce cas, on peut bien vous dire contemporains. Et, si en plus on est âpaysâ, selon lâexpression de nos campagnes Ă nous, et que, de surcroĂźt, on a aussi, quoique dans des champs diffĂ©rents, lâart en partage, tout devrait vous rapprocher.
Il nây a pas beaucoup dâhabitants Ă Hazlehurst, quelques milliers tout au plus. Le centre-ville, qui tient plus du simple croisement de quelques grandes rues Crossroads... on y reviendra nâest pas non plus bien vaste. (Pour vous en convaincre, allez voir sur Streetview Ă quoi il ressemble aujourdâhui.) Johnson est revenu Ă Hazlehurst chercher la trace de son pĂšre au dĂ©but des annĂ©es trente, câest-Ă -dire au moment mĂȘme oĂč Mary vint sây installer. Mieux encore : en mai 1931, on cĂ©lĂ©bra Ă la Copiah County Courthouse, le mariage du bluesman avec une certaine Calleta Craft, de dix ans son aĂźnĂ©e, quâil Ă©tait allĂ© sĂ©duire, devinez oĂč : Ă Martinsville... Bref, rien nâinterdit de penser que Robert et Mary aient pu se croiser, se connaĂźtre mĂȘme. 25
[...] Artiste donc, mais fort tardive, puisque lorsquâelle dĂ©ploie ses premiers enclos de fortune ou peint ses premiers dĂ©bris de tĂŽles ondulĂ©es, elle Ă©tait dĂ©jĂ presquâoctagĂ©naire. Heureusement, elle vivra une quinzaine dâannĂ©es de plus. [...]
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ce qui, plus tard, deviendrait son Ă©tonnant yard. Plus tard, bien plus tard, puisque câest seulement au tournant des annĂ©es quatre-vingts que Mary T. Smith, comme on lâappelle maintenant le plus souvent, se mit vĂ©ritablement au travail. Le travail, auparavant, sâĂ©tait pour elle rĂ©duit Ă des boulots, des labeurs. CuisiniĂšre, blanchisseuse, repasseuse, domestique chez des nantis blancs...
mary t. smith : mississippi shouting
Difficile pourtant dâimaginer existences et Ćuvres plus dissemblables que celles de ces deux-lĂ . Il Ă©tait homme, elle Ă©tait femme. Il fut musicien. Sinon sourde, elle Ă©tait au moins dure dâoreille. Sa vue devait en revanche ĂȘtre fort aiguisĂ©e comme en tĂ©moignera son art si intensĂ©ment visuel. Lui nây voyait peut-ĂȘtre pas trĂšs bien. ProblĂšme de cataracte, dit-on, qui affectait lâun de ses yeux, son mauvais Ćil quâon devine sur les trois petites photographies qui nous conservent le souvenir de son visage. SĂ©dentaire, elle semble nâavoir jamais parcouru davantage que les quelques miles qui sĂ©parent Brookhaven ou Martinsville de Hazlehurst. Nomade armĂ© de sa guitare, il nâa cessĂ© de bourlinguer dans tout lâĂtat dâun Jook Joint Ă lâautre â ces bars louches oĂč mijota lâune des musiques qui bouleverserait le siĂšcle. On le croise mĂȘme bien plus loin, jusquâau Texas, Ă San Antonio ou Dallas, oĂč il se rendit pour enregistrer tel ou tel des vingtneuf morceaux plus quelques prises qui ont suffi Ă constituer son incontournable hĂ©ritage.
Artiste donc, mais fort tardive, puisque lorsquâelle dĂ©ploie ses premiers enclos de fortune ou peint ses premiers dĂ©bris de tĂŽles ondulĂ©es, elle Ă©tait dĂ©jĂ presquâoctagĂ©naire. Heureusement, elle vivra une quinzaine dâannĂ©es de plus. Des annĂ©es si actives quâen a rĂ©sultĂ© une Ćuvre considĂ©rable. Au contraire, quand dĂ©bute vers 1980, donc, cette entreprise hors norme, celui quâune petite stĂšle dressĂ©e sur le terre-plein central divisant Cadwell Street - câest le nom de la route 51 quand elle traverse Hazlehurst â baptise le « King of Delta Blues » Ă©tait mort depuis belle lurette. Plus de quatre dĂ©cennies. SĂ©ducteur, il a couru de femme en femme Disparu en 1938 Ă 27 ans tel un mĂ©tĂ©ore au point certainement dâen mourir emaussi brillant que fugitif, il Ă©tait dâailleurs poisonnĂ© dans un bouge sous lâeffet de la alors encore passablement oubliĂ©. PrĂ©strychnine versĂ©e dans son verre par un coce, il avait heureusement sinon tout dit jaloux. SĂ©duite toute jeune et vite déçue, dans sa brĂšve existence, du moins sufelle quitta sans hĂ©siter son premier mari fisamment pour quâun jour on sâen aperavant dâĂ©pouser, quelques annĂ©es plus çoive et quâon le porte enfin au pinacle. tard, un John Smith qui lui offrit un nouAu dĂ©but de lâavant-derniĂšre dĂ©cennie veau nom, mais la jeta Ă la rue sur ordre du XXe siĂšcle, ce jour cependant nâĂ©tait de son employeur Ă qui elle Ă©tait allĂ©e depas encore vĂ©ritablement venu et Jeanmander des comptes. Par bonheur elle fut Michel Basquiat pouvait inscrire deux fois plus chanceuse avec un troisiĂšme homme la formule « Undiscovered Genius of the qui ne lâĂ©pousa pas, mais lui fit un enfant Mississippi Delta » au bas dâun petit tabet lâinstalla au bord de la route 51 dans leau de 1982-83 Ă©voquant le musicien. La une petite maison sise au beau milieu de
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mary t. smith : mississippi shouting
mĂȘme appellation rĂ©apparaĂźt un peu plus tard sur le premier panneau dâune des plus grandes Ćuvres du mĂȘme artiste. On rĂȘve dâune autre toile du mĂȘme encore portant le mĂȘme titre mais dĂ©diĂ©e, celle-lĂ , Ă Mary T. Smith. Sur cette toile surgissent dâailleurs un mot et une figure conduisant enfin Ă une ultime antinomie entre Robert et Mary qui, peut-ĂȘtre, les rĂ©sume toutes. Devil. Le diable en personne reprĂ©sentĂ© sous la forme dâun visage, face-profil Ă la fois, bleu â blue â au regard dissymĂ©trique fixant celui quâon disait avoir passĂ© avec lui un pacte auquel il aurait dĂ» sa virtuositĂ©. Dâorigine africaine, une telle lĂ©gende a Ă©tĂ© appliquĂ©e Ă bien dâautres dans le Deep South. Mais câest toujours Ă un croisement â lâun de ces Crossroads dont Robert Johnson a fait une chanson que Le Devil, derriĂšre lequel se dissimule Ă peine une divinitĂ© yoruba nommĂ©e Legba ou encore Eshu, vient traiter ses affaires. De cette relation avec Satan tĂ©moigne Me and the Devil Blues, lâun des blues les plus cĂ©lĂšbres de Johnson : Early this morninâ when you knocked upon my door Early this morninâ, ooh when you knocked upon my door And I said, «Hello, Satan,» I believe itâs time to go.» Me and the Devil was walkinâ side by side Me and the Devil, ooh was walkinâ side by side And Iâm goinâ to beat my woman until I get satisfied
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She say you donât see why that you will dog me âround
spoken: Now, babe, you know you ainât doinâ me right, donâcha She say you donât see why, ooh that you will dog me âround It must-a be that old evil spirit so deep down in the ground You may bury my body down by the highway side spoken: Baby, I donât care where you bury my body when Iâm dead and gone You may bury my body, ooh down by the highway side So my old evil spirit can catch a Greyhound bus and ride Ă ces paroles plus satanisĂ©es que sataniques, rĂ©pondent depuis le bord la Highway les nombreuses invocations Ă Dieu, au seigneur et Ă son nom, rĂ©pĂ©tĂ©es par Mary T. Smith un peu partout dans ses Ćuvres, tant sur ses fantasques palissades que sur ses panneaux peints plus autonomes : « I love the name of the Lord », « The Lord knows who is good and who is bad and who tells lies », « Lord is God », « The Lord for me He No ». Une sidĂ©rante sculpture rĂ©alisĂ©e autour de 1980 (câest-Ă -dire au tout dĂ©but de lâentreprise de Smith) se contente pour nommer Dieu du simple pronom HE, peint en blanc et barrĂ© dâun trait vert sur un petit rectangle de tĂŽle rosĂątre, aurĂ©olĂ© dâun cercle fait dâune petite jante mĂ©tallique cabossĂ©e et clouĂ© de guingois au sommet dâun piquet de bois fatiguĂ©. Un tel assemblage, dont nombre dâartistes dits contem-
PlantĂ© non loin du bord de cette grandâroute oĂč dĂ©filent les Greyhound Buses dont Robert Johnson chantait quâil voudrait voir son « old evil spirit » en emprunter un, cet objet exceptionnel rĂ©sume Ă lui seul la position de Mary T. Smith : du cĂŽtĂ© de son Lord qui sait faire la diffĂ©rence entre les bons et les mĂ©chants, entre ceux qui mentent et ceux qui ne mentent pas.
mary t. smith : mississippi shouting
porains pourraient envier la plasticitĂ© radicale, peut ĂȘtre aussi regardĂ© comme une sorte de totem protecteur.
Contrairement Ă tous les bluesmen du Delta et dâailleurs, vouĂ©s Ă cette musique du diable et Ă la dĂ©bauche des mauvais lieux, elle est descendue de lâun de ces fameux trains du pĂ©chĂ© conduisant en enfer Ă©voquĂ©s par certains prĂȘcheurs noirs dans des sermons enflammĂ©s, tel le cĂ©lĂšbre Black Diamond Express to Hell du Reverend A.W. Nix enregistrĂ© en 1930. Ou mieux elle nây est mĂȘme pas montĂ©. InstallĂ©e dans son Yard, dĂ©limitĂ© par ses barriĂšres peintes en blanc, câest plutĂŽt une sorte de paradis, un eden organisĂ© en espaces dont on sait mal sâils sont mitoyens ou concentriques, quâelle entreprend de peupler de figures tutĂ©laires ou simplement amicales, tant humaines quâanimales. âJe ne vais plus nulle part. Je nâentends plus rien. Je nâai besoin de rien. Jâai tout ici. Mon Ă©glise. Le seigneur. JĂ©sus.â1 Tout le contraire en somme de la vie errante, avec le diable pour compagnon de route, de Robert Johnson. Et, pourtant, Ă lâinstar du Gospel et du Blues qui ne sont, aprĂšs tout, que les deux faces dâune mĂȘme mĂ©daille, noire rĂ©alitĂ© Black Music, pour reprendre le titre dâun 29
mary t. smith : mississippi shouting
ouvrage cĂ©lĂšbre de LeRoi Jones (le futur Amiri Baraka) â, Mary T. Smith et Robert Johnson appartiennent bien, par-delĂ la proximitĂ© gĂ©ographique, au mĂȘme univers, lâune au plus prĂšs de lâĂ©glise oĂč elle allait tous les dimanches avant de dessiner sa propre Ă©glise dans son yard, lâautre, errant, hobo pas vraiment cĂ©leste2, entre whisky et femmes sĂ©duites ou Ă sĂ©duire, dans la fumĂ©e et les effluves dâalcool des Jook Joints (ce qui ne lâempĂȘchait dâailleurs pas dâinvoquer ici ou lĂ non seulement Satan, mais aussi le Lord, puisquâaprĂšs tout ces deux divinitĂ©s ne sont jamais bien Ă©loignĂ©es...). Dans cet univers partagĂ©, il ne sâagit plus de diffĂ©rences jouant comme le nĂ©gatif ou le positif lâune de lâautre, mais du revers et de lâavers dâune mĂȘme piĂšce. Noirs tous deux, Ă©galement marginalisĂ©s pour cette raison, lui sur la route avec ses chansons, elle au milieu de ses peintures dispersĂ©es dans son yard dont elle craignait quâon se moque, Robert Johnson et Mary T. Smith partagent maintenant un tout autre statut, celui dâartistes qui, quoiquâopĂ©rant hors du champ de la haute culture, ont su crĂ©er une Ćuvre en mesure de la bouleverser de lâextĂ©rieur. Modernes qui sâĂ©clairent mutuellement et qui, de lĂ oĂč ils sont nĂ©s ce qui ne veut pas seulement dire Hazlehurst, mais dĂ©signe en rĂ©alitĂ© la culture populaire noire du Sud des Ătats-Unis ont chamboulĂ© en
profondeur le systĂšme et les hiĂ©rarchies des valeurs esthĂ©tiques. Basquiat, qui en savait long sur le sujet, car sa peinture repose sous des apparences de coq Ă lâĂąne gratuit sur une grande Ă©rudition, pointe dâailleurs dans son second tableau dĂ©diĂ© Ă Robert Johnson un de ces thĂšmes vernaculaires qui se retrouve chez Mary T. Smith. Au beau milieu du second panneau de la grande version dâ« Undiscovered Genius of the Mississippi Delta », se dresse une tĂȘte de vache, dotĂ©e dâun seul Ćil et accompagnĂ©e de la mention « The âcowâ is a registered trademake Âź ». Pas besoin de chercher bien loin dans le rĂ©pertoire de Johnson pour y trouver la chanson Ă double entente « Milkcowâs Calf Blues » : Tell me, milkcow, what on earth is wrong with you Hoo hoo, milkcow, what on earth is wrong with you Now you have a little new calf, hoo hoo, and your milk is turninâ blue Your calf is hungry, and I believe he needs a suck Your calf is hungry, hoo hoo, I believe he needs a suck But your milk is turninâ blue, hoo hoo, I believe heâs outta luck
1. « Iâdonât go nowhere no more. I canât hear nothing. I donât need nothing. I got it all here. My church. The Lord. Jesus. » Propos recueillis par William Arnett en 1986 et citĂ©s dans lâarticle « Mary T. Smith (1904-1995) Her Name Is Someone » (in Paul et William Arnett (eds), Souls Grown Deep African Vernacular American Art of the South, Vol. 2, Atlanta, Tinwood Books, 2001, p. 114.
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2. Selon Jean-Paul Levet, le terme âhoboâ qui signigie cheminot, vagabond, clochard, est la contraction de lâexpression hoe boy qui designait « les Sudistes dĂ©mobolisĂ©s [...] obligĂ©s de se louer Ă la journĂ©e dans les plantations » (Talkinâ That Talk. Le langage du Blues et du Jazz [2Ăšme Ă©d.], Paris, Kargo, 2003, p. 263).
I feel like chuâinâ and my, milk wonât turn Iâm cryinâ pleease, pleease donât do me wrong If you can old milkcow, baby now, hoo hoo, drive home My milkcow been ramblinâ, hoo hoo, for miles around My milkcow been ramblinâ, hoo hoo, for miles around Well, she been troublinâ some other bull cow, hoo hoo, in this manâs town Pas besoin non plus de laisser errer bien longtemps le regard sur les photographies du yard de Mary pour y dĂ©nicher deux belles vaches puisque deux animaux de cette espĂšce se font face devant lâentrĂ©e de sa maison. Bien plus sages que celles chantĂ©es par le Bluesman, elles ne se sont pas Ă©garĂ©es dans les champs en quĂȘte dâon ne sait quelle aventure. Telles des gardiennes tutĂ©laires, elles sont restĂ©es tout prĂšs du foyer, mais elles nâen sont pas moins vaches pour autant. Ă lâautomne 1989, sâouvrait au MoMA High & Low une vaste exposition consacrĂ©e par Kirk Varnedoe et Adam Gopnik non pas tant Ă lâexamen de la question des hiĂ©rarchies esthĂ©tiques quâĂ la traque des sources populaires â bribes de journaux, de bandes dessinĂ©es, de catalogues commerciaux, etc. du grand art moderne. Modern Art and Popular Culture, prĂ©cisait justement le sous-titre de cette manifesta-
tion. Ascenseur Ă sens unique, ce dĂ©ploiement dâĂ©rudition fut critiquĂ© pour toutes sortes de raisons. NĂ©anmoins on nâa pas alors soulignĂ© lâimpasse constituĂ©e par lâabsence complĂšte dans cette exposition de toute rĂ©fĂ©rence Ă ces formes dâart que les AmĂ©ricains nomment folk ou vernacular. CoĂŻncidence heureuse, on pouvait, au mĂȘme moment Ă New York, Ă©galement voir The Blues Aesthetic Black Culture and Modernism, une exposition organisĂ©e sous la houlette de Richard J. Powell par le Washington Project for the Arts. AprĂšs un pĂ©riple dâune annĂ©e qui, depuis la capitale lâavait conduite dans quatre autres villes amĂ©ricaines, cette exposition Ă©tait enfin accueillie par le Studio Museum de Harlem sur la 125e rue, en plein cĆur dâun quartier qui, six dĂ©cennies auparavant, avait Ă©tĂ© le cĆur des premiĂšres grandes manifestations de la culture noire, efflorescence plus tard baptisĂ©e Harlem Renaissance par un historien, mais emblĂ©matisĂ©e en son temps par lâexpression The New Negro choisie par le philosophe Alain Locke pour titre dâun livre manifeste illustrĂ© par Aaron Douglas et Winold Reiss. De dimension bien plus modeste que High & Low, The Blues Aesthetics ne faisait pas davantage place Ă des artistes tels que Mary T. Smith (qui, comme quelques autres de position similaire, avait cependant Ă cette date dĂ©jĂ conquis une petite renommĂ©e). Mais Ă la diffĂ©rence de Varnedoe et Gopnik qui ne voyaient que sources du High dans les bribes de Low ou de Popular Culture insĂ©rĂ©es comme des notes en bas de pages sous les chefs dâĆuvre de lâart moderne, Powell cherchait non sans un certain bonheur Ă faire
mary t. smith : mississippi shouting
Now I feel like milkinâ and my, cow wonât come
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mary t. smith : mississippi shouting
sa force Ă un geste aussi identifiable quâassurĂ©, jouant du contraste acĂ©rĂ© entre les larges traits silhouettant les figures et les puissants fonds de couleur uniformes, bref obĂ©issant Ă ce quâen art on a toujours appelĂ© un style. Style certainement non dĂ©nuĂ© dâune certaine brutalitĂ©, mais sans quoi que ce soit susceptible dâĂȘtre qualifiĂ© de brut, si lâon entend dĂ©signer par ce terme lâeffet dâune impulsion spontanĂ©e impliquant plus ou moins lâabsence de Plus quâun sombre chant solitaire et passpensĂ©e ou de conscience artistique. ablement dĂ©sespĂ©rĂ©, les parents, amis ou simples relations de passages, les vaches, Mary T. Smith qui a effectuĂ© ce geste les chiens, les autoportraits, qui ont fourni avec constance au cours de la derniĂšre les sujets de cette myriade de peintures quinzaine dâannĂ©es de sa vie avait, comeffectuĂ©es sur de rĂąpeuses surfaces de me tout le monde, certainement regardĂ© fortune, forment en effet une sorte de des dizaines dâimages dans les journaux, grande chorale visuelle dont lâĂ©cho doit les magazines ou sur les panneaux pub-
surgir en propre lâefficace dâune vĂ©ritable esthĂ©tique digne dâĂȘtre sĂ©rieusement prise en considĂ©ration. Peut-ĂȘtre lâart de Mary T. Smith relĂšve-t-il dâune esthĂ©tique parente de celle promue par Powell, une esthĂ©tique qui en serait lâavers solaire et quâil faudrait intituler Gospel Aesthetics ou Spiritual Aesthetics. Mais cela ne retire rien Ă la radicalitĂ© de son monde et de ses Ćuvres.
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Ăpilogue Ce nâest certes pas lâenfer, et encore moins le paradis, mais un autre grand mural peint en 2008 sur le premier mur de brique quâon peut voir en sortant de la poste rĂ©unit Mary T. Smith et Robert Johnson, placĂ©s cĂŽte Ă cĂŽte, elle devant son yard, lui accoudĂ© sur sa guitare4. Si, un jour, afin de compenser un tant soit peu lâirrĂ©parable faute de nâavoir pas sauvĂ© le yard de Mary T. Smith lorsquâen 1987 William Arnett en fit la suggestion5, les autoritĂ©s de Hazlehurst ou du Mississippi dĂ©cidaient de dresser sur Caldwell Street un autre petit monument tel que celui dĂ©diĂ© au « King of the Delta Blues Singer », la mĂȘme formule pourra y ĂȘtre gravĂ©e : « A haunting and lyrical portrait of the human spirit ».
mary t. smith : mississippi shouting
licitaires comme celui qui se tenait au bord de la route tout prĂšs de chez elle et sous lequel elle ajoutait ses propres injonctions peintes. Mais peut-ĂȘtre nâa-t-elle vu au cours de son existence quâune seule vraie peinture. DĂ» Ă Auriel Bessemer, ce trĂšs grand tableau qui fut accrochĂ© en 1939 dans le bureau de poste dâHazlehurst oĂč lâon peut encore le voir3, montre dâune main habile quoique passablement acadĂ©mique - Thomas Hart Benton en bien plus sage â un idyllique paysage du Sud. Ă gauche du Mississippi qui sâĂ©coule majestueusement, quelques pĂȘcheurs sâaffairent tandis quâun planteur Ă cheval longe son champ de coton oĂč un groupe dâafricains-amĂ©ricains, trois femmes, deux hommes, sont au travail, au loin se dressent deux usines. Ni sueur, ni souffrance, ni douleur. Ni Blues, ni Gospel.
3. Vers la fin des annĂ©es trente, durant le New Deal, de nombreux bureaux de poste amĂ©ricains furent dĂ©corĂ©s de grandes peintures murales commissionnĂ©es par le Treasury Departmentâs Section of Fine Art. Outre celle du bureau de Hazlehurst, « Life in the Mississippi Cotton Belt », Auriel Bessemer avait notamment rĂ©alisĂ© sept peintures pour le bureau principal dâArlington. 4. Voir le Copiah Courier du 24 janvier 2008, p 9 (consultable en ligne). (Figure sur ce mural Beth Henley, actrice et Ă©crivain, qui nâĂ©tait pas nĂ©e Ă Hazlehurst, mais y avait passĂ© sa jeunesse et situĂ© son roman Crimes of the Heart.). 5. Cf. Arnett, op. cit., p. 118. La rĂ©ponse reçue par Arnett vaut dâĂȘtre citĂ©e : « Smith is considered an eccentric artist who does not fall under any of the categories of folkore that interest the state. »
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chez jorge alberto cadi | at jorge alberto cadiâs place, 2019
ZdenÄk KoĆĄek par JaromĂr Typlt, 2014
mary t. smith : mississippi shouting
texts in english
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christian berst foreword
Mary Tillman Smith, born in 1904 to a family of sharecroppers in southern Mississippi, suffered from a hearing impairment that isolated her as a child, leading her to develop a powerful creative urge coupled with remarkable resilience.
She had no choice but to start work on the farm at a young age, but used the earth in the fields to trace strange drawings and words. It was only late in life that she began to transcribe her own individual cosmology in painting, using scrap pieces of corrugated iron and planks of wood that she placed on and around her humble bungalow. In establishing her unique vision of the world and using it to transmit a message to passers-by, she invented what might be called artâs answer to the blues, with her paintings acting as supreme interpreters of forces that were greater than her.
powerfully positive, subversive even, despite the abundance of religious references. The aesthetics that Daniel Soutif refers to as âradiantâ create a constant blurring of the human and the divine, taking us back to the deep roots of creation. Mary T. Smith, who died in poverty in 1995, is now recognised as one of the greatest figures of African-American Art Brut. Her work resonates to this day, like a scream.
While art gave her a certain dignity, she in turn rid art of its bland conventionalism, turning it into a manifesto. Her manifesto was 37
william s. arnett preface her name is someone
william s. arnett : an atlanta-based writer, editor, curator and art collector who has built important collections of african, asian, and african american art.
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From the late 1960s through the 1970s, after the assassination of Martin Luther King Jr., a remarkable cultural phenomenon unfolded in the southern United States yet went almost unnoticed.
In the 1970s, Eldren M. Bailey came out, as did Vernon Burwell, Sam Doyle, Ralph Griffin, Lonnie Holley, Joe Light, Nellie Mae Rowe, Purvis Young, and so many others â too many to count, and so many we never knew about. Also in that decade Mary T. Smith decided to start expressing ideas that had been in her head since childhood. With a private space that was hers to create, to define, and to decorate, It had been there for centuries, this yard- show would spotlight herself for the world show tradition, but almost no one outside surrounding her. It was a world of people the culture knew about it, this not-for-our- who had at their worst laughed at her and eyes cubism , fauvism, expressionism, been contemptuous of her, and at their surrealism, dada, abstract expressionism, best had simply tolerated her as someone pop, minimalism, graffiti, postmodern, who was different and insignificant. Now neo-this, neo-that, neo-everything. Or it was Mary T. Smithâs turn. proto-everything.
As if in unspoken response to a trumpetâs reveille, black people throughout the region came out from their houses, or factories, or in from the fields, and intensified their creation of artistic environments, or âyard shows,â so the outside world could see what had been previously expressed in secrecy inside and behind their residences.
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[...] âWhen the rest of us were doing hopscotch, Mary would get on the ground somewhere else and draw pictures in the dirt and write funny things by the pictures. [...]
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From an early age Smith had a serious hearing impairment that made it difficult for others to understand her speech. School was consequently a strain on her. She was able to get to the fifth grade, a significant accomplishment considering that the educational limit even for no handicapped blacks in the area was seventh or eighth grade. Her siblings recognized that their strange-speaking sister possessed exceptional intelligence, but schoolmates and strangers assumed she was âoff,â and she was often excluded from other childrenâs activities. She found an outlet in drawing, and according to Elizabeth, âWhen the rest of us were doing hopscotch, Mary would get on the ground somewhere else and draw pictures in the dirt and write funny things by the pictures.â
in Wesson, a few miles from Martinville. She lived in their house. She washed, cooked, and cleaned for them. After a few years there, she met and married John Smith, a sharecropper, and moved into his cottage on two acres of potatoes and peanuts. This marriage, like the first one, ended abruptly. When her husbandâs year-end settlement was given to him, Mary Smith realized that the amount was drastically insufficient. She had meticulously recorded all the data concerning her husbandâs labor. She told his boss, âWe only got $17. You must have made a mistake. $1,154 supposed to come to us.â The boss ordered John Smith to rid himself of his spouse. John Smith acquiesced, packing Mary Smithâs belongings and sending her away. The boss brought him a new âwife,â and Mary Smith, in her thirties, moved to Hazlehurst, the largest town in the immediate area, to figure out her life.
In Hazlehurst, Smith worked as a domestic servant and gave birth to her only child, Sheridan L. âJay Birdâ Major, in 1941. Though she did not marry the father, be built her a house where she lived and raised their son. That house â a neat wood bungalow on a one-acre lot, sitting beside the main road through Hazlehurst â gave Mary T. Smith a new beginning. She was finally independent â at least to the extent that she had a home, work when Smith left home in her teens and entered she wanted it, and access to fields for into a brief marriage with a man named growing all the vegetables she needed. Gus Williams. The marriage lasted two months; after she caught him deceiving Near her house was a garbage dump, her, she left. âAnybody that tells that big piled with discarded corrugated tin â a lie, I canât stay with,â she told her family. strong, interesting material, free for the She then went to work for a white family taking. Smith dragged home piece after
mary t. smith : mississippi shouting
Smith was born Mary Tillman in 1904 in Copiah County, southern Mississippi, and grew up in the town of Martinsville. She was the third of thirteen children. Her sister Elizabeth, the seventh child, describes those times: âWe helped our father on the farm. We struggled on the land. We were raising cabbages, tomatoes, beans, stuff like that. We wrapped vegetables, packed them in boxes, shipped them. The family was working sharecropping, but our father bought his own place later on.â
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piece of it, day after day, and with an ax she split off strip after strip. She then split some of the strips into smaller strips and some of the smaller strips into even smaller ones, and with the deft improvisational sense of the best quilter or the best assemblage sculptor or jazz musician or poet, she marked her space with a fence of whitewashed corrugated tin strips, providing herself with the ever-presence of a continuously running jazz symphony or epic poem, or the worldâs longest strip quilt. Like Penelope weaving her neverending tapestry while awaiting the return of Odysseus, this was a woman ready to make a statement.
She had additional ideas for the area within the fence. Like a landscape architect, she created spaces withspaces, unpredictable, surprising, metaphorical, symbolic spaces, some chaotic, some studiously ordered, some color-coordinated, some manicured; they were Mary Smithâs version of the world, the world she had perfectly figured out, the sacred and pro42
fane world of Copiah County and planet Earth. Gradually Smithâs space began to fill with art. She had earlier constructed a series of outbuildings and furnishings within the space â doghouses, storage huts, tables, and benches, and later a de facto âstudioâ in which to work and display her mot recent paintings. The buildings themselves were works of art, wood and tin sculptures usually painted with inventive patterns and designs.
Smith designed the yard to fulfill all her needs. Her hearing had worsened as she grew older, and she was uncomfortable going out into Hazlehurst. Elizabeth Alexander described her sister Maryâs hardship: âShe used to go to church on Sundays, and go into town sometime, but she started slowing down from agoing places because people would always look at her like she was crazy. That made her feel bad.â In 1986 Smith said, âI donât go nowhere no more. I canât hear nothing. I donât need nothing. I got it all here. My church. The Lord Jesus.â Her love for Jesus was present throughout her environment. She painted numerous portraits of him and conceived a variety of ways to depict the Christian Trinity. Religious iconography appeared in abstracted form all along her fence. One distinguished painting, consisting of circles and lines in red on a blue ground, is actually an abstract Last Supper â âJe-
many of her paintings with inscriptions that were seemingly unintelligible. This may have been an attempt to play into the townâs perception of her as ignorant or crazy, thereby affording her a degree of privacy and, hence, security. The inscriptions, especially those on religious paintings, seem to belong to a purposeful and meaningful system, and like John B. Murray with his quasi-writing, Smith probably understood thoroughly her invented words. In other cases her âwiringâ seems simply an improvisational almost formalist use of letters and script as elements of design, a technique employed for centuries by African American quilters, for example.
mary t. smith : mississippi shouting
susâ Supper,â she called. Many of her paintings are like expressionistic Byzantine icons. An old board, a chrome circle, and a square piece of tin painted with the word HE became one of the most unusual images of Jesus ever created. Smithâs use of the circle is repeated in many other works, notably an untitled sculpture that once adorned her front porch, and Love the Name of the Lord, where the concentric-circle motif seems derived from the sun, a presence in southern Mississippi almost as all-pervasive as religious faith. Although the exact meaning of this image is unknown, its reappearance throughout her work underscores the consistency of her cryptic imagery and implies a similar consistency for her opaque anagrams and coded letterings.
The yard was filled with other symbols and sign understood only by their maker. Smith was fascinated by patterns and de- All around the environment Smith creasigns, which became, for her, conveyors ted sculptures of human figures â literal of information. She could present an idea ones constructed of poles, buckets and to the world by writing a slogan on a pails, and paint can lids. Designed with painting. Or she could express the same things in mind besides the shooing of sentiments with a script like constellation birds, her scarecrows frequently stood of tin or wood fragments. Or she could inside the yard, beneath trees, in corners identify the thought with her private and of enclosed spaces, far from the corn and altogether consistent symbolism: the other vegetables that grew in the fields circle within a circle; or a sunburst like adjacent to the yard. aura ; or a series of vertical or horizontal strips; or a seemingly random dot pattern; Towering above her property were two or words that were not words at all, but large billboards that changed reguwere words for example, Buzyk = Jesus larly and advised travelers along State Highway 51 what to do with their money. (on one occasion). A smiling bank teller suggested a depoPainted and written scripts and slogans sit. A new Oldsmobile told you where to were also an integral part of the yard. purchase one. A petroleum company told Though Smith was capable of legible motorists to put a tiger in their tanks. That printing and cursive writing, she wrote on is how one gets a message across : At43
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tract attention with a picture (a face, an object, an animal) and accompany it with words. Down below the billboards, Mary smith decided that she could compete, and she counter advertised herself and her worldview. In the space of a billboard, newspaper ad, or television commercial, an advertiser presents a picture and a terse line of copy. Smith adopted those means: a bold, easy-to-recognize image teamed with, if needed, a quick explanation, a pithy slogan, a name, or, with her self-portraits, a reverential declaration âThe Lord No Meâ or âI Love the Name of the Lordâ or âThank the Lord All the Wayâ or âHere I Am Donât You See Me.â Smith also used her yard as a very personal and private record, a diary of her life, which she presented publicly. She often painted portraits of herself, as well as of her relatives and friends. Elizabeth says, âShe was drawing all of us. She told me, âThatâs you. Thatâs your children. Thatâs your grandchildren.ââ Maryâs son, Jay Bird, says, âHer inspiration came from the Lord, and originally she mostly painted Jesus, and Moses once, but later she moved to painting the family and neighbors.â She also painted visitors, recording them as in a guest book with portraits and occasional inscriptions (âWe from New Yorkâ and âWe from D.C.â). One painting records a specific event, a visit by two friends to her house (âI see 2â). Smith depicts herself standing n her yard greeting them. That part of her yard is rendered in accurate detail : the expanse of grass, enclosed spaces, trees, the fence.
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Though nature provided her with an abundance of trees and flowers, Smith added her own creations, painted on vertical pieces of tin and wood and long tin strip âbaseboardsâ throughout the yard. (Smith wanted to add contributions from her own hand to the natural landscape.) She also created special spaces for her pet dogs and cats and embellished their areas with patterning similar to that found on her religious paintings, as if to say, Lord, protect these animals. When a mother cat was unable to feed her newborn litter, Smith executed a painting of the animals with a written reminder to herself that she
retrospective and prospective painterly performanceâan act of looking back (in time or space) and looking forward at the painting. One untitled work contains sequential applications of black paint, then orange, then more black, and then red paint. Their effect restrains the orange, the pieceâs most aggressive color. A resulting tension between the black and the hot colors is tightened by the use of black both to underpaint and to partially efface the orange figures. Notice as well that all five facesâ features are created
mary t. smith : mississippi shouting
must not forget to buy milk for the kittens. During the approximately fifteen years, Smith is documented to have produced paintings, her style developed in subtle ways. Until the early 1980s she most often used white backgrounds and dramatic figure-ground relationships, producing images that would have definitely flagged down the attention of passing motorists. Later, however, she began to develop paintings out of variously colored grounds that she blocked into broadly geometric fields of color. Despite the many shouted juxtapositions of colors, Smithâs palette most astounds when manipulating muted contrasts. If the early paintings (i.e., from c.1975 to 1985) used black descriptively to outline figures or to fill in their contours, later works used black (or whichever color was the darkest in any composition) as a mere foil for coaxing out the possibilities of secondary colors or for upending the anticipated relationships between nominally âpositiveâ and nominally ânegativeâ spaces. When Smith grouped colors of comparable intensity, such as red and yellow, or brown, blue, and green, the overall sensation of movement becomes visually haunting, like rippled water or the unstable play of deep shadows; colorsâ identities converge and foregroundbackground distinctions cast aside their comprehensibility. (Many of these works turn nearly monochromatic in black and white reproductions.)
As with all advanced improvisation, Smithâs was never an unmodulated, let- with different combinations of colors. it-all-hang-out, instinctual process, but Written inscriptions, vigorous brushwork, rather a mixing of careful planning with and virtuoso color were not her only 45
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expressive tools; she also could dress her message. An interesting relationship existed between Smithâs wardrobe and her art. In her closet,Smith kept an extensive dress collection defined, as was her yard, by juxtapositions of the spiritual and the mundane. These dresses reflected her every mood and thought. They hung in her closet, compartmentalized, sacred and profane; quiet, solemn spirituals sung by Marian Anderson; boisterous celebrations of life by Louis Armstrong, Little Richard, B.B. King. When she felt pious or humble, when she would draw a picture of a simple little house with a tiny lone occupant and accompany it with a statement of ultimate humility â âMy name is someone. The Lord for me he noâ â or when she would paint Christ surrounded by spots of blood, she would dress in white â the traditional domestic servantâs outfit (it was called a âuniformâ) or 46
a nurseâs attire â to serve God or to try t heal us all. When she painted a portrait of a friend with orange and green house paint, or other lively multicolor tributes to her dogs and cats, or when she felt like chastising us for our shortcomings (âOn face is all righ to face wont doâ or âThe Lord know ho is good and ho is baid and ho tells liesâ), she cam out in explosions of color, flashing, zigzagging, speaking her piece, standing her ground. She stood her ground until 1995, when she died at the age of ninety-one. A poor, black, uneducated, hearing-impaired daughter of a sharecropper had become a major artist exhibited and collected throughout the United Sates and included in almost every important âfolk artâ show. Mary T. Smith then must be one of those success stories for which this nation has become famous. Alas, there is no such good news. The system still has flaws.
The system may correct itself. It sometimes does. Artists, and citizens, might one day be rewarded according to their talents alone. If the best museums displaying twentieth-century art were to display the best surviving twentieth-century art, the world would know this woman. Her name is Mary Tillman Smith, and she is someone.
mary t. smith : mississippi shouting
When I notified the proper authorities in Mississippi in 1987 that I believed Smithâs yard represented an important cultural site in need of preservation, and offered to take the financial initiative to do so (with the statâs assistance), I was told that âSmith is considered an eccentric artist who does not fall under any of the categories of folklore that interest the state.â Smith died penniless. When she had stopped painting around 1990, her income had begun to dwindle. Her burial insurance had been canceled a few months before her death. The funeral home threatened to dump her body into a pauperâs grave. The family found a distant friend to pay for an honorable casket and burial. The funeral home pocketed the money and buried her unceremoniously in a cheap pine box. It is all very familiar. Listen to black Americans who were born in the rural South at the turn of the century: their stories often seem interchangeable. But everyone knows that. Everyone knows abut the pain and degradation, the exploitation. Separated from it as most people are â by space, time, race, and personal experience â they can know it and not feel it. They can intellectualize the history but not allow their consciences to process it. But look closer at the victims, and amazingly they do not act like victims. There is an unfathomable absence of self-pity and an unparalleled talent for smiling, saying a âyassuh, bossâ (when there was no reasonable alternative) and moving on, unscathed in spite of the taunts, the threats, and the terrorism.
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daniel soutif essay mary et robert a haunting and lyrical portrait of the human
daniel soutif : philosopher, art critic, curator. former director of the centre pompidou cultural development from 1993 to 2001 and the centro per lâarte contemporanea luigi pecci of prato. 50
Mary Tillman, as she was then known, was seven years old when the legendary blues guitarist and singer Robert Johnson was born in Hazlehurst, the seat of Copiah county, Mississippi.
Mary was born in Brookhaven, a little further south along Highway 51, one of the roads running between Memphis, Jackson, and New Orleans; seven years later, she was living in Martinsville, an isolated backwater lost in the heart of the Deep South â or the Delta, as it is known to blues fans all over the world, the very word evoking the collective myths that make up their shared passion. Seven years is not a significant age gap. Itâs not even a generation. An age gap of seven years makes you contemporaries. And if on top of that you are from the same neck of the woods, as the saying goes, and you share a passion for art, albeit in neighbouring fields of endeavour,
then everything could almost be conspiring to bring you closer together. Hazlehurst was home to several thousand inhabitants at the outside. The town centre was scarcely more than the junction where a couple of main streets met. (A visit to Google Streetview will show you just how small the town remains to this day). Robert Johnson returned to Hazlehurst early in the 1930s to track down his father, just as Mary moved to the town. Better yet â Copiah County Courthouse was the setting for his May 1931 wedding, the bride being a certain Calleta Craft, Robertâs senior by ten years, the happy couple having met â guess where... in Martinsville. There is every reason to think it likely that Robert and Mary crossed each otherâs path; they may even have been acquaintances.
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[...] âShe was almost eighty when she produced her first works to decorate her fence, painting on scraps of corrugated iron. Fortunately, she was granted a further fifteen years of active life, eventually producing a considerable body of work. [...]
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Her eyesight must have been incredibly sharp, on the other hand, as her intensely visual art suggests. He, on the other hand, may not have had very good eyesight: he is thought to have had a cataract in one eye. It can just about be made out in the three small photographs that are the only surviving record of his features. She seems to have been something of a homebody, never travelling further than the few miles between Brookhaven, Martinsville, and Hazlehurst. He was more of a wandering soul, roving all over the state with his guitar, travelling between jook joints â the rough-and-ready bars which saw the birth of a musical genre that was to shape the century. He is known to have gone even further afield, as far as San Antonio and Dallas, Texas, where he recorded some of the twenty-nine titles and a handful of alternate takes that comprise his legendary complete recordings. He was something of a Lothario, flitting from one woman to another: his early death at the age of twenty-seven is thought to have been the result of strychnine poisoning, when the jealous husband of one of his conquests tampered with his drink in some shabby bar. Maryâs first marriage, when she was still very young, lasted just a few short weeks; she soon left her husband and remarried a few years later.
Her second husband, John Smith, gave her the name by which she is now known, but left her when his employer ran her off his land after she dared question his orders. Fortunately it was third time lucky; she never married her sonâs father, but he settled her in a small house along Highway 51 â the site of what was later to become her astonishing yard. It was only later much later, in the early 1980s â that Mary T. Smith, as she is now best known, took up painting. Before that, her life had been one of hard physical work: she cooked, took in washing and ironing, and was a maid for wealthy white families. Her calling as an artist arose very late in life. She was almost eighty when she produced her first works to decorate her fence, painting on scraps of corrugated iron. Fortunately, she was granted a further fifteen years of active life, eventually producing a considerable body of work. When she began her extra-ordinary undertaking in around 1980, Robert Johnson was long dead. The âKing of Delta Bluesâ, recorded on a memorial that stands on the central reservation on Cadwell Street â the name given to Highway 51 as it crosses Hazlehurst â had died more than four decades before, in 1938. His career was dazzlingly brief, shooting across the musical firmament like a meteorite; in the years following his death, he was almost forgotten. Fortunately, his talent was such that though his early death cut short his career, the handful of recordings he did leave were of such quality that his genius was eventually acknowledged. By the early 1980s his star had yet to reach
mary t. smith : mississippi shouting
Yet it is hard to imagine more different lives and works than those of Robert Johnson and Mary T. Smith. He was a man, she was a woman. He was a musician ; she was, if not outright deaf, at least extremely hard of hearing.
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the ascendant, however, to the point that Jean-Michel Basquiat added the words âUndiscovered Genius of the Mississippi Deltaâ twice at the bottom of a small painting dated 1982-83 that evoked Johnsonâs memory. The same words later featured on the first panel of Basquiatâs greatest works. If only there were another of Basquiatâs works with the same title, dedicated to Mary T. Smith...
She say you donât see why that you will dog me âround spoken: Now, babe, you know you ainât doinâ me
right, donâcha She say you donât see why, ooh Against this backdrop is a word â and a that you will dog me âround figure â that heralds one final, key diffeIt must-a be that old evil spirit rence between Robert and Mary, that so deep down in the ground could well stand for all the rest. Devil. The devil himself, in the form of a face â a You may bury my body blue face â shown both frontally and in down by the highway side profile, with an asymmetrical gaze, sta- spoken: Baby, I donât care where you bury ring at the man said to have sold him his my soul in exchange for his virtuoso skill. body when Iâm dead and gone The legend, whose roots lie in Africa, has been told about many other people You may bury my body, ooh in the Deep South. The Devil â a thinly down by the highway side veiled version of the Yoruba deity Legba So my old evil spirit or Eshu â always does his business at the can catch a Greyhound bus and ride Crossroads, a theme picked up in the title of one of Robert Johnsonâs songs. One of his most famous titles is âMe and the These words â more demonised than deDevil Bluesâ : monic â were countered by the countless Early this morninâ when you knocked upon my door Early this morninâ, ooh when you knocked upon my door And I said, «Hello, Satan,» I believe itâs time to go.» Me and the Devil was walkinâ side by side
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Me and the Devil, ooh was walkinâ side by side And Iâm goinâ to beat my woman until I get satisfied
invocations of Godâs name that Mary T. Smith repeated in almost all of her works, on the imaginatively decorated stretches of fencing and free-standing panels on display alongside Highway 51: âI love the name of the Lordâ, âThe Lord knows who is good and who is bad and who tells liesâ, âLord is Godâ, âThe Lord for me He Noâ.
One astonishing sculpture dating from around 1980, early in Maryâs artistic ca-
Such a sculpture, whose radical plasticity could be the envy of any number of contemporary artists, can also be seen as a kind of protective totem. Standing adjacent to the highway where Greyhound buses, like those Robert Johnsonâs âold evil spiritâ hoped to ride, thunder past, the startling sculpture can stand as a metaphor for Mary T. Smithâs philosophy of life. She stood by the side of her Lord, who knows who is good and who is bad, who tells lies and who speaks the truth. Unlike the bluesmen of the Delta and elsewhere, who sold their souls to the Devilâs music and spent their days in debauchery, Mary T. Smith got off the train of sinners heading straight for hell a metaphor bor-
rowed from the fiery sermons of Black preachers, such as Reverend A. W. Nix and his famous Black Diamond Express to Hell, recorded in 1930. Actually, she never embarked in the first place. Her yard, with its white-painted fence, was rather a sort of paradise, an Eden, that she arranged into spaces on an adjacent or possibly concentric basis, filling each zone with tutelary spirits or simply friendly figures, both animal and human: âI donât go nowhere no more. I canât hear nothing. I donât need nothing. I got it all here. My church. The Lord. Jesusâ1. All very different from Robert Johnsonâs wanderlust, with the Devil as his travelling companion.
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reer, simply refers to God as the pronoun HE, painted in white and crossed with a green line on a small rectangle of pinkish scrap metal, ringed with a circle made from a battered old metal hubcap nailed askew to the top of an old wooden stake.
Yet like gospel and the blues, which are after all two sides of the same coin of Black Music, to quote the title of a famous book by LeRoi Jones (better known as Amiri Baraka), Mary T. Smith and Robert
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Johnson were part of the same world, and not just in geographical terms. Mary was a lamb of God, spending every Sunday in the bosom of the church before returning home to the place of worship she had built in her own yard; Robert, the wandering hobo with a devilish glint in his eye, spent his days seducing women in the smoky, whisky-sodden atmosphere of the local jook joints â though he still evoked the Lord here and there in his songs as well as the Devil, since the two are never too far from each other. In this shared space of religious reference, the differences are not to be understood in terms of negative and positive, but rather as the two sides of a single coin. Mary and Robert were both black, both marginalised for the colour of their skin, though he took to the roads with his songs while she stayed at home in her yard, surrounded by her paintings, scared of attracting the mockery of passers-by.
the established system and hierarchy of aesthetic values. Jean-Michel Basquiat â something of an expert on the issue himself, since his apparently artless art in fact draws on a considerable body of scholarship â highlights one of the vernacular themes found in the work of Mary T. Smith in his second painting dedicated to Robert Johnson.Dead centre in the second panel of the large-scale version of Undiscovered Genius of the Mississippi Delta is a cowâs head with a single eye, together with the words âThe âcowâ is a registered trademarkÂźâ. There is no need to search long and hard to find a relevant, innuendo-laden song in Johnsonâs repertoire, âthe Milkcowâs Calf Bluesâ :
Tell me, milkcow, what on earth is wrong with you Hoo hoo, milkcow, what on earth is wrong with you Now you have a little new calf, hoo hoo, and your milk is turninâ blue Both now share an entirely different sta- Your calf is hungry, and I believe he needs tus as artists who, though outside the a suck realm of high culture, created a body Your calf is hungry, hoo hoo, I believe he of work that challenged high art from needs a suck beyond its boundaries. The modernity But your milk is turninâ blue, hoo hoo, I of their art sheds light on each otherâs believe heâs outta luck achievements. Their shared birthright as poor black inhabitants of rural Mississip- Now I feel like milkinâ and my, cow wonât pi was what enabled them to undermine come
1. Interview with William Arnett in 1986 , quoted in âMary T. Smith (1904-1995) Her Name Is Someoneâ, in Paul and William Arnett (eds), Souls Grown Deep: African-American Vernacular Art of the South, vol. 2. Atlanta: Tinwood, 2001, p. 114. 56
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I feel like chuâinâ and my, milk wonât turn Iâm cryinâ pleease, pleease donât do me wrong If you can old milkcow, baby now, hoo hoo, drive home My milkcow been ramblinâ, hoo hoo, for miles around My milkcow been ramblinâ, hoo hoo, for miles around Well, she been troublinâ some other bull cow, hoo hoo, in this manâs town Nor does it take long to spot the two magnificent cows in photographs of Maryâs yard: they are facing each other outside the front door to her house. They look much better behaved than the cows in Robertâs song, since they have not wandered off across the fields in search of larâ art. It was a happy coincidence that adventure. Rather, they stand watch over New Yorkers could at the same time the house like bovine guardian angels. visit the exhibition The Blues Aesthetic: Kirk Varnedoe and Adam Gopnik curated Black Culture and Modernism, curated a major exhibition at MoMA in autumn by Richard J. Powell at the Washington 1989, with the title High & Low! It was Project for the Arts. The exhibition opedevoted not so much to the question of ned in Washington DC, then toured for a aesthetic hierarchies as to tracking down year around four other American cities vernacular sources in newspapers, co- before coming to the Studio Museum on mic strips, sales catalogues, and so on 125th Street in Harlem, in the heart of a for major works of modern art: the exhi- neighbourhood that, sixty years earlier, bitionâs subtitle, Modern Art and Popular had witnessed the first major flowering of Culture, made the link between the two Black culture, since christened the Harclear. The relationship was conceived lem Renaissance by historians, but referas a one-way street, and the intellectual red to at the time as The New Negro morationale behind the exhibition was criti- vement â a label borrowed from the title cized on a number of grounds. However, of a manifesto by the African-American no-one at the time seems to have picked philosopher Alain Locke, with illustrations up on the complete lack of reference to by Aaron Douglas and Winold Reiss. what Americans call âfolkâ or âvernacu-
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The Blues Aesthetics was a far smaller The figures that populate her yard â faexhibition than High & Low! and it, too, mily, friends, acquaintances, cows, dogs, overlooked artists such as Mary T. Smith, and self-portraits â form no dark, solidespite the fact that, like a handful of other tary, desperate lament; rather, the myriad similar artists, she had gained a degree of of portraits painted on rough-and-ready surfaces form a vast visual chorus, with artistic recognition by that point. a resonance that owes its power to her However, where Varnedoe and Gopnik immediately identifiable, assured style, only saw low culture as a source of mate- playing with the sharp contrast between rial for high culture, referring to popular the broad lines that outline each figure culture merely in footnotes to master- and the powerful, monochrome backpieces of high art, Powell prided himself grounds. on seeking out a genuine aesthetic identity for one particular aspect of popular While her style can justifiably be said to culture and drawing attention to it as a se- display a certain brutality, it would be rious artistic endeavour. Mary T. Smithâs overstating the case to call it âbrutâ, if art can be read in terms of an aesthetic the term is taken to mean a more or less similar to that promoted by Powell; in fact, naive spontaneity implying an absence of it could be seen as its sunny flipside, with artistic thought or awareness. a musical reference in the title like Gospel Aesthetics or Spiritual Aesthetics. Yet this Mary T. Smith, who stuck faithfully to the is not to diminish the radical nature of her same style for the last fifteen years of her life, had certainly, like everyone else, world and her work. seen dozens of images in newspapers 58
the Mississippi legislature ever decide to put up a memorial like the one in honour of the King of the Delta Blues Singer, to make up for failing to save her yard from destruction as William Arnett suggested in 1987, they could carve the same words upon it: âhaunting and lyrical portrait of the human spiritâ.
mary t. smith : mississippi shouting
and magazines and on advertising hoardings like the one that stood just along the road from her yard; she even painted it with her own exhortations to passers-by. But she may have seen just one actual painting in the course of her lifetime. A huge painting by Auriel Bessemer was displayed in the Hazlehurst post office in 1939 and remains there to this day2 : it features an idyllic southern landscape, painted by a skilled, if rather stilted, artist â perhaps a more sedate Thomas Hart Benton. On the left bank of the majestic Mississippi is a group of fishermen, while a planter on horseback rides along his cotton fields where a group of five African Americans, three women and two men, are at work. Two factories stand in the distance. No sweat, no suffering. No pain. No blues, no gospel. Epilogue Of course it is far from hell, and even further from paradise, but another large mural painted in 2008 on the first brick wall you come to when leaving the post office commemorates Mary T. Smith and Robert Johnson, side by side, her in her yard, him leaning his elbow on his guitar3. If the local authorities in Hazlehurst or
2. Many American post offices were decorated with large murals in the late 1930s, commissioned by the Treasury Departmentâs Section of Fine Art as part of the New Deal. The Hazlehurst painting was entitled Life in the Mississippi Cotton Belt. Auriel Bessemer also painted seven works for the main post office in Arlington. 3. See the Copiah Courier for 24 January 2008, p. 9 (available on line). The mural also features the actress and writer Beth Henley, who was not born in Hazlehurst but grew up there and made the town the setting for her novel Crimes of the Heart. » 59
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sans titre untitled, circa 1980 acrylique sur tÎle ondulée, 62 x 43 cm house paint on corrugated tin, 24.5 x 17 in
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sans titre untitled, circa 1980 acrylique sur tÎle ondulée, 42.5 x 90 cm house paint on corrugated tin, 16.5 x 35.5 in
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sans titre untitled, circa 1980 acrylique sur bois, 61 x 61 cm house paint on wood, 24 x 24 in
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sans titre untitled, circa 1980 acrylique sur tÎle ondulée, 55.5 x 67.5 cm house paint on corrugated tin, 21.75 x 26.5 in
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sans titre untitled, circa 1980 acrylique sur tÎle ondulée, 67 x 69 cm house paint on corrugated tin, 26.5 x 27 in
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sans titre untitled, circa 1980 acrylique sur bois, 61 x 61 cm house paint on wood, 24 x 24 in
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[...] Smith also used her yard as a very personal and private record, a diary of her life, which she presented publicly. She often painted portraits of herself, as well as of her relatives and friends. [...] william s. arnett
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[...] Smith a Ă©galement utilisĂ© sa cour pour laisser des traces trĂšs personnelles et privĂ©es, un journal de sa vie, ouvert au public. Elle a souvent peint des portraits dâelle-mĂȘme, ainsi que de ses parents et amis. [...] william s. arnett
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sans titre untitled, circa 1980 acrylique sur bois, 32 x 47.7 cm house paint on wood, 12.5 x 18.75 in
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sans titre untitled, circa 1990 acrylique sur bois, 61 x 61 cm house paint on wood, 24 x 24 in
sans titre untitled, 1981 acrylique sur bois, 80 x 56 cm house paint on wood, 31.5 x 22 in
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sans titre untitled, circa 1990 acrylique sur bois, 62 x 53 cm house paint on wood, 24.5 x 21 in
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[...] the figures that populate her yard â family, friends, acquaintances (...) and self-portraits â form no dark, solitary, desperate lament; rather, the myriad of portraits painted on rough-and-ready surfaces form a vast visual chorus, with a resonance that owes its power to her immediately identifiable, assured style [...] daniel soutif 86
[...] les parents, amis ou simples relations de passages, (...) qui ont fourni les sujets de cette myriade de peintures effectuĂ©es sur de rĂąpeuses surfaces de fortune, forment une sorte de grande chorale visuelle dont lâĂ©cho doit sa force Ă un geste aussi identifiable quâassurĂ© [...] daniel soutif 87
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sans titre untitled, circa 1980 acrylique sur bois, 61 x 61 cm house paint on wood, 24 x 24 in
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sans titre untitled, circa 1980 acrylique sur bois, 60.5 x 61 cm house paint on wood, 24.25 x 24 in
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sans titre untitled, circa 1980 acrylique sur bois, 49.5 x 62 cm house paint on wood, 19.5 x 24.5 in
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sans titre untitled, circa 1980 acrylique sur bois, 89 x 63.5 cm house paint on wood, 35 x 25 in
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sans titre untitled, circa 1980 acrylique sur bois, 61 x 61 cm house paint on wood, 24 x 24 in
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sans titre untitled, circa 1980 acrylique sur bois, 80 x 56 cm house paint on wood, 31.5 x 22 in
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sans titre untitled, circa 1987 acrylique sur bois, 82 x 60,5 cm house paint on wood, 32.25 x 24 in
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sans titre untitled, circa 1980 acrylique sur bois, 82 x 61 cm house paint on wood, 32 x 24 in
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sans titre untitled, circa 1980 acrylique sur tÎle ondulée, 91 x 66 cm house paint on corrugated tin, 32.5 x 17 in
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vue de lâexposition mary t. smith : mississippi shouting, christian berst art brut, 2013 view of the exhibition mary t. smith : mississippi shouting, christian berst art brut, 2013
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sans titre untitled, circa 1990 acrylique sur bois, 91 x 122 cm house paint on wood, 35.75 x 48 in
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sans titre untitled, circa 1980 acrylique sur tÎle ondulée, 39 x 66 cm house paint on corrugated tin, 15.25 x 26 in
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sans titre untitled, circa 1980 acrylique sur bois, 48 x 91 cm house paint on wood, 19 x 36 in
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sans titre untitled, circa 1980 acrylique sur bois, 60 x 61 cm house paint on wood, 24 x 23.5 in
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[...] With a private space that was hers to create, to define, and to decorate, show would spotlight herself for the world surrounding her. [...] william s. arnett
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[...] Dans son espace privĂ© elle a crĂ©Ă©, dĂ©limitĂ© des frontiĂšres et dĂ©corĂ©, se rĂ©vĂ©lant au monde qui lâentourait. [...] william s. arnett
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sans titre untitled, circa 1980 acrylique sur tĂŽle, 33 x 119 cm house paint on tin, 13 x 47 in
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sans titre untitled, circa 1980 acrylique sur tĂŽle, 31.7 x 43.2 cm house paint on tin, 12.5 x 17 in
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sans titre untitled, circa 1980 acrylique sur tĂŽle, 33.7 x 48.9 cm house paint on tin, 13.25 x 19.25 in
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sans titre untitled, circa 1980 acrylique sur tĂŽle, 29 x 104,5 cm house paint on tin, 11.5 x 41 in
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sans titre untitled, circa 1990 acrylique sur tĂŽle, 46.5 x 172.5 cm house paint on tin, 18.5 x 68 in
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sans titre untitled, circa 1980 acrylique sur tÎle ondulée, 66 x 70 cm house paint on corrugated tin, 26 x 27.5 in
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sans titre untitled, circa 1980 acrylique sur tĂŽle, 35.3 x 48 cm house paint on corrugated tin, 14 x 19 in
sans titre untitled, circa 1980 acrylique sur tÎle ondulée, 34.5 x 106 cm house paint on corrugated tin, 13.5 x 41.75 in
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sans titre untitled, circa 1985 acrylique sur tĂŽle, 26 x 66 cm house paint on tin, 10.25 x 26 in
sans titre untitled, circa 1986 acrylique sur tĂŽle, 33 x 66 cm house paint on tin, 13 x 26 in
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sans titre untitled, circa 1980 acrylique sur tĂŽle, 124.5 x 30.5 cm house paint on tin, 49 x 12 in
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sans titre untitled, 1989 acrylique sur tĂŽle, 43 x 20 cm house paint on tin, 16 x 7.75 in
sans titre untitled, 1989 acrylique sur tĂŽle, 150 x 66.5 cm house paint on tin, 59.25 x 26 in
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vue de lâexposition the color line, MusĂ©e du Quai Branly, 2016-2017. commissaire : Daniel Soutif view of the exhibition the color line, MusĂ©e du Quai Branly, 2016-2017. curator : Daniel Soutif
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sans titre untitled, circa 1980 acrylique sur tÎle ondulée, 140 x 38 cm house paint on corrugated tin, 55 x 15 in
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sans titre untitled, circa 1980 acrylique sur tÎle ondulée, 155 x 66 cm house paint on corrugated tin, 61 x 26 in
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sans titre untitled, circa 1980 acrylique sur bois, 91.5 x 61 cm house paint on wood, 36 x 24 in
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sans titre untitled, circa 1990 acrylique sur tÎle ondulée, 74 x 150 cm house paint on corrugated tin, 29 x 59 in
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sans titre untitled, circa 1980 acrylique sur bois, 60.7 x 47.5 cm house paint on wood, 24 x 18.75 in
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sans titre untitled, circa 1980 acrylique sur bois, 61.5 x 91 cm house paint on wood, 24.25 x 35.75 in
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sans titre untitled, circa 1980 acrylique sur tĂŽle, 50 x 67 cm house paint on tin, 19.75 x 26.5 in
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sans titre untitled, circa 1990 acrylique sur bois, 58.7 x 80.5 cm house paint on wood, 23 x 31.75 in
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[...] In establishing her unique vision of the world and using it to transmit a message to passersby, she invented what might be called artâs answer to the blues, with her paintings acting as supreme interpreters of forces that were greater than her. [...] christian berst
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[...] En Ă©tablissant ce rapport particulier au monde, en interpellant de la sorte les passants, elle invente une sorte de blues graphique oĂč lâart devient lâintercesseur par excellence de forces qui la dĂ©passent. [...] christian berst
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sans titre untitled, 1985 acrylique sur bois, 81.5 x 203 cm house paint on wood, 32 x 80 in
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sans titre untitled, 1980 acrylique sur bois, 61 x 69 cm house paint on wood, 24 x 27 in
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sans titre untitled, circa 1970 acrylique sur tĂŽle, 130 x 67.5 cm house paint on tin, 51 x 26.5 in
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sans titre untitled, circa 1980 acrylique sur tÎle ondulée, 144 x 69 cm house paint on corrugated tin, 56.5 x 27 in
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sans titre untitled, circa 1980 acrylique sur bois, 61 x 61 cm house paint on wood, 24 x 24 in
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sans titre untitled, circa 1988 acrylique sur bois, 56 x 121 cm house paint on wood, 22 x 47.5 in
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sans titre untitled, circa 1980 acrylique sur bois, 61 x 121.5 cm house paint on wood, 24 x 48 in
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sans titre untitled, circa 1990 acrylique sur bois, 61 x 122 cm house paint on wood, 24 x 48 in
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vue de lâexposition mary t. smith : mississippi shouting, christian berst art brut, 2013 view of the exhibition mary t. smith : mississippi shouting, christian berst art brut, 2013
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sans titre untitled, circa 1980 acrylique sur bois, 81 x 57 cm house paint on wood, 32 x 22.5 in
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sans titre untitled, circa 1980 acrylique sur bois, 75 x 40.5 cm house paint on wood, 29.5 x 16 in
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sans titre untitled, circa 1980 acrylique sur bois, 60.5 x 61 cm house paint on wood, 24 x 24 in
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sans titre untitled, circa 1980 acrylique sur bois, 55 x 61 cm house paint on wood, 21.5 x 24 in
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vue de lâexposition out of africa, collection Treger Saint-Silvestre, Oliva creative Factory - SĂŁo JoĂŁo da Madeira, Portugal, 2018 view of the exhibition out of africa, Treger Saint-Silvestre collection, Oliva creative Factory - SĂŁo JoĂŁo da Madeira, Portugal, 2018
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sans titre untitled, circa 1980 acrylique sur bois, 61 x 61 cm house paint on wood, 24 x 24 in
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sans titre untitled, circa 1980 acrylique sur bois, 60.5 x 60.5 cm house paint on wood, 24 x 24 in
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sans titre untitled, circa 1988 acrylique sur bois, 61 x 54 cm house paint on wood, 24 x 21.25 in
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sans titre untitled, circa 1988 acrylique sur bois, 61 x 49 cm house paint on wood, 24 x 19.25 in
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sans titre untitled, circa 1980 acrylique sur bois, 61 x 54 cm house paint on wood, 24 x 21 in
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sans titre untitled, circa 1987 acrylique sur bois, 81.5 x 60.5 cm house paint on wood, 32 x 24 in
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sans titre untitled, circa 1980 acrylique sur bois, 74 x 64 cm house paint on wood, 29 x 25 in
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sans titre untitled, circa 1985 acrylique sur bois, 61 x 61 cm house paint on wood, 24 x 24 in
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sans titre untitled, circa 1980 acrylique sur bois, 35.5 x 76.2 cm house paint on wood, 24 x 48 in
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sans titre untitled, circa 1980 acrylique sur bois, 35.5 x 76 cm house paint on wood, 24 x 48 in
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sans titre untitled, circa 1980 acrylique sur bois, 55.8 x 70.5 cm house paint on wood, 22 x 27.75 in
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sans titre untitled, circa 1980 acrylique sur bois, 40.3 x 60.9 cm house paint on wood, 16 x 24 in
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sans titre untitled, 1984 acrylique sur bois, 40.2 x 60.6 cm house paint on wood, 16 x 24 in
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biographie biography
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biographie
Mary Tillman Smith est nĂ©e en 1904 dans le sud du Mississippi, troisiĂšme de 13 enfants dâune famille de mĂ©tayers.
Elle a travaillĂ© la majeure partie de sa vie dans des fermes et comme cuisiniĂšre. Souffrant dâune dĂ©ficience auditive importante, cette afro-amĂ©ricaine communiquait peu avec son entourage. Enfant, elle ne se mĂȘlait pas aux autres mais traçait des dessins dans la poussiĂšre.
figures allégoriques ou animaux de la ferme, la plupart en une ou deux couleurs. Elle ajoute parfois des signes ou des slogans qui marquent sa croyance et son amour de Dieu. Au-dessus de sa maison, elle place des panneaux diffusant des messages aux automobilistes.
MariĂ©e et divorcĂ©e Ă deux reprises, elle a Lorsquâelle dĂ©cĂšde en 1995, Ă lâĂąge de un fils quâelle Ă©lĂšve seule. Vers 1978, aprĂšs 91 ans, elle laisse un oeuvre dâune force une vie de misĂšre et de souffrance que Ă©lĂ©mentaire unique constituĂ© de quelques rien ne prĂ©disposait Ă la crĂ©ation, Mary centaines de peintures. Smith prend sa retraite et commence Ă amĂ©nager la cour de sa maison en Des peintures de Mary T. Smith ont Ă©tĂ© de nombreux espaces tous dĂ©corĂ©s de montrĂ©es, dĂšs 1988, dans lâexposition motifs, transcendant ainsi sa condition en Outside the Mainstream : Folk Art in Our Ă©tablissant un rapport particulier au monde Time organisĂ©e par le High Museum of Art oĂč lâart devient lâintercesseur par excellence dâAtlanta.pages. de forces qui la dĂ©passent et lui fait retrouver sa dignitĂ©. Utilisant des planches de bois ou des tĂŽles comme support, elle peint son quotidien : portraits dâamis, de voisins, 213
biography
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Mary Tillman Smith was born in 1904 in southern Mississippi, the third of thirteen children born to an African-American sharecropping family.
She worked on the land and as a cook for most of her life; since she was extremely hard of hearing, her ability to communicate with people around her was limited. As a child, she preferred to stay apart from her siblings and draw in the dust on her own. She brought her only son up alone following her second divorce. She retired in around 1978, after a lifetime of the sort of poverty and suffering that could so easily have crushed any aspiration to creativity, and immediately set about dividing her yard into a series of spaces decorated with patterns. This enabled her to rise above her modest circumstances to create a unique vision of the world where art became the supreme interpreter of forces that were greater than her, lending her new dignity. She painted what she saw around her on planks of wood
or sheets of corrugated iron â portraits of friends and neighbours, allegorical figures, and farm animals, mainly using just one or two colours. She occasionally added signs or slogans reflecting her deep, abiding love for her God. On the roof of her house she placed boards with messages for drivers passing in their cars. Mary T. Smith died in 1995 aged 91, leaving a several hundred paintings of unique, elemental power. Her work was featured in the exhibition Outside the Mainstream: Folk Art in Our Time at the High Museum of Art in Atlanta in 1988..
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christian berst art brut catalogues publiés published catalogues
zdenÄk koĆĄek dominus mundi texte de barbara safarova, jaromĂr typlt, manuel anceau, Ă©dition bilingue (FR/EN), 250 p., 2020
anton hirschfeld soul weaving texte de nancy huston et jonathan hirschfeld, Ă©dition bilingue (FR/EN), 300 p., 2018
in abstracto #2 texte de raphaël koenig, édition bilingue (FR/EN), 264 p., 2020
lindsay caldicott x ray memories texte de marc lenot, Ă©dition bilingue (FR/EN), 300 p., 2018
albert moser scansions textes de bruce burris et philipp march jones, Ă©dition bilingue (FR/EN), 200 p., 2020
misleidys castillo pedroso fuerza cubana #2 texte de karen wong, Ă©dition bilingue (FR/EN), 300 p., 2018
jacqueline b. lâindomptĂ©e texte de philippe dagen, Ă©dition bilingue (FR/EN), 280 p., 2019
jean perdrizet deus ex machina textes de j.-g. barbara, m. anceau, j. argémi, m. décimo, édition (FR/EN), 300 p., 2018
jorge alberto cadi el buzo texte de christian berst, Ă©dition bilingue (FR/EN), 274 p., 2019
do the write thing read between the lines #2 texte de Ă©ric dussert, Ă©dition bilingue (FR/EN), 220 p., 2018
japon brut la lune, le soleil, yamanami textes de yukiko koide et raphaël koenig, édition bilingue (FR/EN), 264 p., 2019
giovanni bosco dottore di tutto #2 textes de eva di sefano et jean-louis lanoux, bilingue (FR/EN), 270 p., 2018
anibal brizuela ordo ab chao textes de anne-laure peressin, karina busto, fabiana imola, claudia del rio, 240 p., 2019
john ricardo cunningham otro mundo Ă©dition bilingue (FR/EN), 180 p., 2017
josé manuel egea lycanthropos II textes de graciela garcia et bruno dubreuil, édition bilingue (FR/EN), 320 p., 2019
hétérotopies architectures habitées texte de matali crasset, édition bilingue (FR/EN), 200 p., 2017
au-delĂ aux confins du visible et de lâinvisible texte de philippe baudouin, Ă©dition bilingue (FR/ EN), 220 p., 2019
pascal tassini nexus texte de léa chauvel-lévy, édition bilingue (FR/EN), 200 p., 2017
Ă©ric benetto in excelsis texte de christian berst, Ă©dition bilingue (FR/EN), 212 p., 2019
gugging the crazed in the hot zone Ă©dition bilingue (FR/EN), 204 p., 2017
in abstracto #1 texte de raphaël koenig, édition bilingue (FR/EN), 204 p., 2017
soit 10 ans états intérieurs texte de stéphane corréard, édition bilingue (FR/ EN), 231 p., 2015
dominique théate in the mood for love texte de barnabé mons, édition bilingue (FR/EN), 200 p., 2017
john urho kemp un triangle des bermudes textes de gaël charbau et daniel baumann, édition bilingue (FR/EN), 234 p., 2015
michel nedjar monographie texte de philippe godin Ă©dition, bilingue (FR/EN), 300 p., 2017
august walla ecce walla texte de johann feilacher, Ă©dition bilingue (FR/EN), 190 p., 2015
marilena pelosi catharsis texte laurent quénehen, entretien laurent danchin, édition bilingue (FR/EN), 230 p., 2017
sauvĂ©es du dĂ©sastre Ćuvres de deux collections de psychiatres espagnols (1916-1965) textes de graciela garcia et bĂ©atrice chemama steiner, bilingue (FR/EN), 296 p, 2015
alexandro garcĂa no estamos solos II texte de pablo thiago rocca, Ă©dition bilingue (FR/EN), 220 p., 2016 prophet royal robertson space gospel texte de pierre muylle, Ă©dition bilingue (FR/EN), 200 p., 2016 josĂ© manuel egea lycanthropos textes de graciela garcia et bruno dubreuil, Ă©dition bilingue (FR/EN), 232 p., 2016 melvin way a vortex symphony textes de laurent derobert, jay gorney et andrew castrucci, Ă©dition (FR/EN), 268 p. 2016 sur le fil par jean-hubert martin texte de jean-hubert martin, Ă©dition bilingue (FR/EN), 196 p., 2016 josef hofer transmutations textes de elisabeth telsnig et philippe dagen, Ă©dition bilingue (FR/EN), 192 p., 2016 franco bellucci beau comme... texte de gustavo giacosa, Ă©dition bilingue (FR/EN), 150 p., 2016
beverly baker palimpseste texte de philippe godin, Ă©dition bilingue (FR/EN), 148 p., 2015 peter kapeller lâĆuvre au noir texte de claire margat, Ă©dition bilingue (FR/EN), 108 p., 2015 art brut masterpieces et dĂ©couvertes carte blanche Ă bruno decharme entretien entre bruno decharme et christian berst, Ă©dition bilingue (FR/EN), 174 p., 2014 pepe gaitan epiphany textes de johanna calle gregg & julio perez navarrete, bilingue (FR/EN), 209 p., 2014 do the write thing read between the lines textes de phillip march jones et lilly lampe, Ă©dition bilingue (FR/EN), 2014 dan miller graphein I & II textes de tom di maria et richard leeman, Ă©dition bilingue (FR/EN), 2014 le lointain on the horizon Ă©dition bilingue (FR/EN), 122 p., 2014
james deeds the electric pencil texte de philippe piguet, Ă©dition bilingue (FR/EN), 114 p., 2013
joseph barbiero au-dessus du volcan texte de jean-louis lanoux, Ă©dition bilingue (FR/EN), 158 p., 2011
eugene von bruenchenhein american beauty texte de adrian dannatt, Ă©dition bilingue (FR/EN), 170 p., 2013
henriette zéphir une femme sous influence texte de alain bouillet, édition bilingue (FR/EN), 2011
anna zemĂĄnkovĂĄ hortus deliciarum textes de terezie zemĂĄnkovĂĄ et manuel anceau, Ă©dition bilingue (FR/EN), 146 p., 2013
alexandro garcia no estamos solos texte de thiago rocca, Ă©dition trilingue (FR/EN/ES), 2010
john devlin nova cantabrigiensis texte de sandra adam-couralet, Ă©dition bilingue (FR/EN), 300 p., 2013
back in the U.S.S.R figures de lâart brut russe texte de vladimir gavrilov, Ă©dition bilingue (FR/EN), 2010
davood koochaki un conte persan texte de jacques bral, Ă©dition bilingue (FR/EN), 121 p., 2013
harald stoffers liebe mutti texte de michel thévoz, édition bilingue (FR/EN), 132 p., 2009
mary t. smith mississippi shouting textes de daniel soutif et william arnett, Ă©dition bilingue (FR/EN), 121 p., 2013
made in holland lâart brut nĂ©erlandais texte de nico van der endt, Ă©dition bilingue (FR/EN), 2009
albert moser life as a panoramic textes de phillip march jones, andré rouille et christian caujolle, édition (FR/EN), 208 p., 2012
american outsiders the black south texte de phillip march jones, Ă©dition bilingue (FR/EN), 2009
josef hofer alter ego textes de elisabeth telsnig et philippe dagen, édition bilingue (FR/EN), 2012 rentrée hors les normes 2012 découvertes et nouvelles acquisitions édition bilingue (FR/EN), 2012 pietro ghizzardi charbons ardents texte de dino menozzi, trilingue (FR/EN/IT), 2011 guo fengyi une rhapsodie chinoise texte rong zheng, trilingue (FR/EN/CH), 115 p., 2011 carlo zinelli une beauté convulsive texte par daniela rosi, édition trilingue (FR/EN/IT), 72 p., 2011
remerciements acknowledgements william s. arnett, elisa et enki berst, scott browning, adriana bustamante, antoine frérot, bonnie jackson, phillip march jones, carmen et daniel klein, clara marques henriques, alice pepey, tom rankin, zoé zachariasen.
christian berst art brut catalogue publiĂ© Ă lâoccasion de lâexposition mary t. smith, mississippi shouting , Ă la galerie christian berst, paris, du 22 janvier au 2 mars 2013 et de lâexposition « vodoo child », Ă lâassociation abcd, montreuil, du 19 janvier au 17 mars 2013. Ă©dition revue et augmentĂ©e this catalog has been published in conjunction with the exhibition mary. t. smith, mississippi shouting, at the galerie christian berst, paris, january 22 to march 2, 2013. revised and enlarged edition commissaire associĂ© co-curator phillip m. jones design graphique et rĂ©alisation graphic design and production Ă©lodie fabbri & Ă©lisa berst traduction translation susan pickford photographies william s. arnett, ca. 1987-88 & tom rankin © christian berst art brut, 2021
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