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The Mark of a Woman: Portraits of black womanhood in the work of Gabrielle Banks.

By Natalie Willis. Reclining nudes, women posed ‘just so,’ we’re all quite accustomed to this kind of figuration and portraiture in the art world. Even those of us who are just dipping our toes into the wonders of the art world associate art with this kind of imagery. Art students at universities the world over can be found squinting in deepest concentration, poring over their depictions of a nude model before them – often a woman – and trying to figure out form, perspective, how to capture the ‘essence’ of this stranger they’ve met. It’s part of the canon, in many ways.

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From the Collection: Michael Edwards’ “Untitled II”

By Natascha Vazquez.  The interpretation of abstract art entails an inventiveness that allows you to discover for yourself the meaning behind the work. It’s an organic process, it has no equation or set of rules – the art presents itself and you are left with little information to process it. For many, this is unsettling. As humans, we yearn for understanding – we desire clear, detailed instruction. Abstract art provides none of that. Revolutionary colour field painter Mark Rothko says, “Art that truly engages us is felt even when you have turned your back on it.” There’s something really special about that – about feeling the sensation of a work beyond its physicality. It’s when you can feel the strength of the painting from across the room. You can stand in the space the artist once occupied and imagine him or her in that same spot, debating over the next smear of black or red pour or blue dot. Similarly, Jerry Saltz says, “Abstraction disenchants, re-enchants, detoxifies, destabilises, resists closure, slows perception, and increases our grasp of the world.”

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Balancing Act: Heino Schmid’s “Temporary Horizon” (2010)

By Natalie Willis.Heino Schmid’s practice can perhaps be described as slippery or amphibious – and it’s not so much to do with the water, as it is to do with his fluidity in dealing with the bounds of what we believe to constitute drawing, sculpture, painting as separate genres – the proverbial lines in his practice become blurred. This movement between the medium and the means is why “Temporary Horizon” (2010)  was chosen for the current Permanent Exhibition, “Revisiting An Eye For the Tropics” on display at the NAGB.

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From The Collection: “A Native Sugar Mill” (ca. 1901) by William Henry Jackson

By Natalie Willis. “A Native Sugar Mill” (ca. 1901) by William Henry Jackson is part of the suite of historic colonial photographs in the National Collection. Jackson was an American, who started a photo studio here after emigrating from New York in the 1870s and is one of the small group of colonial migrants whose pictures help us piece together part of the story of the time. According to the catalogue for “Bahamian Visions: Photographs 1870 – 1920,” curated by Krista Thompson, Jackson first came to The Bahamas at the request of the Governor of the time, Sir William Robinson, in 1877. Since around 1856, Jackson worked as a landscape painter, colourist of photographs and also owned a studio specialising in Daguerreotype photographs. In addition, he manufactured albumenized paper, managed a stereoscopic printing shop and had even worked as a Civil War photographer. Many of these things seem very far removed from us now, but they were staples of photography at the time.

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Cultural Development and Investment: The Recognition of Our Cultural Heritage

Cultural heritage, shockingly, is actually not unique to or owned by a people unless it is inscribed as such. So, as a nation, we think we are the sole practitioners of Junkanoo the way we perform it on Boxing Day morning and New Year’s Day morning, however, this unique cultural relationship does not endow us, The Bahamas or the Bahamian people with the right to use Junkanoo as we wish. We do not own the practice nor do we benefit from it, despite the fact that whenever we are invited as a country to an arts or culture festival we tend to drag an entire Junkanoo group with us. The nation and the state have been historically irresponsible when it comes to officially claiming and so protecting our cultural heritage.

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From the Collection: Lavar Munroe’s “The Migrant”

Lavar Munroe’s “The Migrant” is an illustrative portrayal of a spindle-legged, knock-kneed nomad carrying his home on his back. In many ways, the tale this digital print tells of the ubiquitous image of the immigrant is reminiscent of the Phil Stubbs classic song, ‘Cry of the Potcake.” The xenophobia and self-hate we deal with as a nation is quite easily summated in the lyrics of the catchy tune, “they don’t love me, they only know me when they need me,” and Munroe’s look at the struggle of the emigrant bolsters this when we think of our history as forced immigrants. For instance, can we image our Bahamas without teachers, nurses and doctors from elsewhere in the region working alongside those we consider to be ‘born’ Bahamians?

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Between the Devil and the Deep Blue Sea: Lavar Munroe deconstructs “The Arrival”

Lavar Munroe was born in 1982 in Nassau, The Bahamas, and currently lives and works in Maryland, USA. His works have been exhibited at the Venice Biennale, Italy; Nasher Museum of Art, USA; and the SCAD Museum of Art, USA. He graduated with a BFA from the Savannah College of Art and Design in 2007 and then earned an MA at Washington University in St. Louis. Alongside 5 other Bahamian artists, Munroe represented The Bahamas in the country’s first appearance at the Liverpool Biennale and has been awarded numerous prestigious prizes including a Joan Mitchell Foundation Painting and Sculpture Grant, a Fountainhead Residency and most recently a Post Doc Fellowship at the University of North Carolina, Chapel Hill. In other words, Munroe is on the up and up, his star now brighter than it has ever been.

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A Distant Bahamas: “Native Hut” (1915) by Hartwell Leon Woodcock

The American watercolour painter, Hartwell Leon Woodcock (1853-1929) is very much one of the typical representatives of British colonial-period painting where The Bahamas is concerned. His quaint depiction of a Bahamian home and landscape – complete with outdoor amenities associated with the time – fits in with the usual canon of charming images from the era. In “Native Hut” (1915) this portrayal of the Caribbean picturesque is precisely why the work was chosen as part of the 2017-18 Permanent Exhibition, “Revisiting An Eye For the Tropics,”, and why it is an important part of the National Collection.

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Cultural Heritage & Erasure: “Protecting our inheritance and patrimony”

How do we forget that when we lose our tangible culture, we actually also lose our intangible culture?  They usually go together.  Culture is not just a product that we package and sell.  It is actually a process, a way of life, a rhythm that is embodied in a place.  Exuma and Long Island, Acklins and Bimini have very different rhythms. They do not all practice Rake ‘n’ Scrape the same way, nor do they cook the same dishes in the same fashion.  Boat building on Abaco is different from boat building in Long Island; each community has its own identity and rhythm that does not conform to national structures.

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