web analytics
December 20, 2014 / 28 Kislev, 5775
 
At a Glance
Sections
Sponsored Post
8000 meals Celebrate Eight Days of Chanukah – With 8,000 Free Meals Daily to Israel’s Poor

Join Meir Panim’s campaign to “light up” Chanukah for families in need.



Home » Sections » Arts »

Fractured Epics: Joel Silverstein Paintings


Batya and Miriam (2012) Acrylic and collage on canvas by Joel Silverstein
Courtesy the artist

Batya and Miriam (2012) Acrylic and collage on canvas by Joel Silverstein Courtesy the artist

The Columbia/Barnard Kraft Center for Jewish Student Life 606 West 115th Street, NYC December 4 – January 13, 2013 Opening Reception: Wdensday, December 12th: 6-8pm

Joel Silverstein is a comrade-in-arms. We share many ideas about the creation and nature of contemporary Jewish Art, as well as a commitment to the growing Jewish Art community, exemplified by the Jewish Art Salon of which we are both founding members and curators. This exhibition of his recent work at the Kraft Center for Jewish Student Life at Columbia/Barnard gives us the crucial opportunity to examine the complex richness of his artwork.

His ideas about Jewish Art are inherently radical as he expressed in 2006: “It is our assertion that Jewish thought is a precursive factor in the formation of Modernism and postmodernism… [postulating] the relationship of artistic creativity to Jewish thought [and maintaining that] Jewish thought is demonstrated to predate and augment the advent of modern aesthetics.”

His belief in “the Jewish Sublime” flies in the face of most Jewish intellectuals denial that Jewish contemporary art exists at all. Nevertheless Silverstein persists in his beliefs; writing, curating and creating works of art that reflect a vibrant synthesis of his Brooklyn Jewish upbringing, Torah narratives and postmodern visual sensibility without succumbing to a postmodern emotional emptiness.

I Saw the Miracle of the Snakes (2012) Acrylic and collage on canvas by Joel Silverstein
Courtesy the artist

At first glance his biblical work is obsessed with miracles: the miracle of the plagues, the snakes, the Golem coming alive, even the miracle of Superman who flies.

RM: What is it about the miraculous that appeals to you?

JS: In a secular way, I can’t stand the limits that contemporary cultures put on us: if the miraculous is not possible and everything is material, i.e. materialistic, then I don’t think I can live with that, I can’t accept that. So then I need to invent the miraculous, even if it doesn’t exist, but I feel it does. I feel it is the kind of thing you have to seek in order to find it. It is necessary in fighting the limits our rationalistic culture imposes.

I believe in God but I’m not a fundamentalist; my belief in something greater than myself and the imagination merge. And that’s where I really groove to Jewish texts; the Hebrew Bible, commentaries and more contemporary commentaries… i.e. the point where postmodern discourse, writing, the idea of religion and God, and the idea of the imagination all merge.

I don’t need to feel the imagination is merely the imagination. I don’t need to categorize it because the miraculous is beyond categorization. That is very important. The fact that I interpret something that happened to me in a vision with the Hebrew Bible, with a memory, a memory of my parents who have died, with something I’m looking for, with my relationship with my family, with all those things are the raw material of my artwork.

What about the “magic of time” that seems to permeate many of your works?

In the study of literary myth there is the simultaneity of time. But also in Torah study, time doesn’t exist. So they are more than similar.

You have said that seeing Ceil B. DeMille’s “Ten Commandments” as a child was a theophany. A Theophany?

This colored my visual life a lot. In Judaism there were no traditional visions of Moses and at that age that hit me hard. The DeMille Exodus narrative made a big impact on me. Charlton Heston looked like the Michelangelo sculpture. Visualizing the whole back story and the way DeMille went to Egypt to film in Egypt fleshed out the biblical in a way that brought the narrative alive.

High Priest (Arnie) (2012) Acrylic and collage on canvas by Joel Silverstein
Courtesy the artist

The surface of almost all your artwork is distressed, rough, and broken up. Why?

I have a personal love of surface. Its just my personality, an existential dread. To try to make meaning out a chaotic surface. I love early Byzantine and early Italian altarpiece painting…now so troubled after 500 years. But it is also the modern expressionist tradition I am drawn to, i.e. anxiety as a form of modernity. Additionally it expresses the existential experience of living in the now, and trying to come to some kind of idea that is centered on something greater than yourself. It also makes the work feel modern in a modernist way, not postmodern. Part of the problem of the modern world, the postmodern denial of feeling, emotional deadness and materiality is something I want my work to fight against.

What about the figurative sublime and the hybridized impure sublime you have written about?

My work begins with the reality and experiences of my personal life. Brighton Beach Exodus started with my vision of Moses on the beach at Brighton. From my childhood, that is a view I have seen thousands of times and from the very beginning had the image of Moses slaying the Egyptian at Brighton. Everything else grew out of that. This was clearly a Torah narrative placed in the modern world, my modern world; the ruined amusement rides, toys pumped up and my friends pumped up as models in the narrative…I start out with an experience I have and then take it to a more metaphysical place.

Much of Silverstein’s work is concerned with the idea of “the sublime.” He comments: “The tradition of the sublime as articulated by Emmanuel Kant relates to feelings of awe and transcendentalism in confronting nature and creation. The subject struggles with an all too human inability to express the infinite through mere language. Think of a viewer before a thunderstorm or a vast mountain gorge.…I am evoking a figurative sublime, but one very aware of its abstract precedents. The concept of the sublime has again becomes relevant for us, if only because it presents an aesthetic way to counter the materialism and definitions of our own time. I am proposing a hybridized impure sublime using cultural representations of all sorts; things observed and imagined. Images can be drawn from life or popular culture with no one representation seen as superior, more truthful or more relevant, much like the indeterminacy of postmodern thought. A movie still of Charlton Heston’s image can represent Moses, but so can a friend from my youth, a toy, an art historical reference or my own self-portrait. My goal is the depiction of a metaphysical reality; one where the boundaries of science, materialism and contemporary culture hold sway, but just barely. A fixed iconography gives way to a fluid one, recalling the old Second Commandment battles over images and image making in all the great monotheistic religions.”

Silverstein’s work needs to be understood as the raucous collision between the deeply personal and the grandly Biblical, grafting elements with a breathtaking aesthetic abandon that is determined to change the world and how we look at it. He is a Jewish artist for our times.

About the Author: Richard McBee is a painter and writer on Jewish Art. Contact him at rmcbee@nyc.rr.com


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Fractured Epics: Joel Silverstein Paintings”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Posted to Twitter in Ferguson, MO by St. Louis County Police: "Bricks thrown at police, 2 police cars burned, gun seized by police. Tonight was disappointing."  Their motto is, "To protect and serve."
Prosecutor in Ferguson Case: ‘Witnesses Lied Under Oath’
Latest Sections Stories
Games-121914

Here are examples of games that need to be played by more than one person and an added bonus: they’re all Shabbos-friendly.

South-Florida-logo

The incident was completely unforeseeable. The only term to describe the set of circumstances surrounding it is “freak occurrence.”

South-Florida-logo

The first Chabad Center in Broward County, Chabad of South Broward, now runs nearly fifty programs and agencies. T

The NHS was also honored to have Bob Diener as keynote speaker.

Written with flowing language and engaging style, Attar weaves a spell that combines mystery, humor, adventure and Kabbalah in the most magical place in the world, the Old City of erusalem.

There are those who highlight the diversity of these different teachings, seeing each rebbe as teaching a separate path.

Rav Dynovisz will be speaking in Hebrew on Wednesday, January 7, at 7:30 p.m.

Rabbi Simeon Schreiber, senior chaplain at Mount Sinai Medical Center in Miami Beach, saw a small room in the hospital that was dark and dismal but could be used for Sabbath guests.

“The secret to a good donut is using quality ingredients and the ability to be patient and give them time to proof.”

I so desperately want to have a loving relationship with my stepsons.

The Liberty Bell is a symbol of American Independence.

Because you can’t have kids pouring huge jugs of oil into tiny glasses, unless you want to turn your house into an environmental disaster.

Try these with your kids; there’s something for every age group and once all the recipes are made, dinner will be ready!

You children will build the country and you will help restore Israel to her former glory.

More Articles from Richard McBee
Jerusalem to Jericho Road: photograph by Chanan Getraide
“Chanan Getraide Photographs”: 2004 exhibition at Hebrew Union College Museum

“We are living in a Golden Age of Jewish Art, but don’t know it.”

McBee-062014-Outside

He refuses to flinch from our painful history, perhaps finding a kind of solace in the consistency of irrational enmity directed against us.

“Vidduy: The Musical” breaks through the formidable barrier of repetitive confession to allow us to begin to understand what is at the heart of this fundamental religious act.

A fascinating glimpse into the rich complexity of medieval Jewish life and its contemporary relevance had intriguingly emerged.

Silverstein’s work has long concerned itself with the intersection between the personal and Jewish Biblical narrative, significantly explored in this column in “Brighton Beach Bible” (July 27, 2009).

Not surprisingly the guardians of synagogue tradition is male dominated in both Moses Abraham, Cantor and Mohel and Synagogue Lamp Lighters.

Neither helpless victims nor able to escape the killer’s clutches, the leaders had to make impossible choices on a daily basis in a never-ending dance with the devil.

Bradford has opted to fully exploit the diverse possibilities of the physical surface by concentrating on the three-dimensional application of paint (impasto) and other material.

Printed from: http://www.jewishpress.com/sections/arts/fractured-epics-joel-silverstein-paintings/2012/11/23/

Scan this QR code to visit this page online: