Lisa Yuskavage
Lisa Yuskavage born 1962) is an American artist who lives and works in New York City. She is known for her figure paintings that challenge conventional understandings of the genre. While her painterly techniques evoke art historical precedents, her motifs are often inspired by popular culture, creating an underlying dichotomy between high and low and, by implication, sacred and profane, harmony and dissonance.
Quotes
[edit]- I’ve come to experience art like a séance. Over time you can meld minds with artists: you laugh and feel their humor, or you are shocked by their sadness and grief. The main thing that comes across in Bellini’s paintings is the awesome potency and profound depth of feeling that made them. I’ve spent a good deal of my life looking at paintings, and what stands out to me is that, no matter when the painters lived, there are a lot of similarities among them. The work carries markers of the artist’s inner life—be it Carroll Dunham’s or Giovanni Bellini’s—for us to connect to. I find that humanity in art very appealing because it just cuts away all the layers of academia. Scholarship can buoy understanding in some ways but after a point can also drag you down, away from the art. Since contemporary artists are not hired by, say, the Vatican, we have the freedom to ask ourselves what we believe in and then to assert that belief. It’s actually a powerful liberty to own, and especially nice in our time when there are so many women’s voices in the mix.
- The best paintings of depositions, crucifixions and entombments are images that are familiar if you’ve ever buried someone you love. Just today, I saw an image in the New York Daily News of the brother of Moises Locón Yac, who was killed in the explosion on Second Avenue on March 26, collapsing in the arms of a Red Cross worker. You see the same configuration in paintings of Mary Magdalene mourning Christ. I remember things through great pictures. When I look at Renaissance masterpieces I recall scenes like the one on Second Avenue—the profound grief of families realizing that their loved ones have been killed.
- Painters have always had to believe in formal language. It just didn’t used to be called into question as much as it is now. It is a belief that pictures can be formally coded and tell a story, and that viewers will understand that code even if they are not painters themselves. In contemporary art the language of painting is like a dialect of ancient Greek—most people just don’t understand it. Furthermore I don’t know how many people are willing to relax and let the meaning of the painting unfold, but I like to think they will feel the power of the form, almost unconsciously, whether they want to or not.
- The interesting thing about Hippies is how those male figures jump out from behind the central woman, and the painting did that to me—in the process of making it, the men said, “Ta-da!” They came out of the work. And I had to ask myself where to take it next. I think that Hippies should have come after the portraits it was shown with at David Zwirner this spring, but it didn’t, it came first. I decided to make six to eight portraits of incubi and succubae using the structural idea of a grisaille painting with a flourish of what is called cangiantismo, a sort of spectral color-wheel effect that contrasts the grays. In the 16th century the Italian viewer understood it as a signal that the supernatural had arrived.
- I’ve done grisaille paintings with flashes of intense color over the years. One painting like that would surface as an isolated element in a body of work every now and then. When Hippies appeared I wanted to see what would happen if I just stayed with it and didn’t let up. I really didn’t know where I was going, but at some point the art critic Christian Viveros-Fauné came to my studio and said it reminded him of the “Bad Babies” series [1991-92]. Both groups of paintings personify color. I remember looking at my palette table and telling Christian, “I just want to make this come alive.” It’s such a stupid idea, and yet I think that is what I did. I just had to keep believing in it. When things went wrong, when they veered off course, I would tell myself to just trust the process.
- I’ve been thinking about the obvious aspects of painting, how it materializes things out of color. That’s something that happens vividly in your recent paintings,like Hippies 2013 and Mardi Gras Honeymoon [2015, where color asserts itself as a powerful generative force.]
- So much of my work is about doing the very obvious. Making art is like finding your Excalibur, the sword in the stone. It’s right there and others can tug and tug, but you have to be Arthur to pull it out. Anyone can decide, intellectually, to make paintings where “colors come alive as characters”—but try to do it! Few people can pull it off. You have to have lived your life in a certain way, and have believed all along that that is possible, in order to make it work.
- I’ve been thinking about the obvious aspects of painting, how it materializes things out of color. That’s something that happens vividly in your recent paintings, like Hippies [2013 and Mardi Gras Honeymoon [2015], where color asserts itself as a powerful generative force.]
- That was partly why I made the “Bad Habits” sculptures in 1995. In going from painting to painting I was “recasting” my characters every time. I had to get to know them one by one and understand what they mean. I realized through Fassbinder that it would be interesting to have your blonde—your Hanna Schygulla—as one person in an ensemble of actors who each play a range of characters. The range should be small—you can’t make people be something they’re not. Fassbinder was aware of how to use everyone’s qualities. Their fading looks, like Fassbinder’s own physical deterioration, became his material. They all had to be very smart and not vain to allow this to happen. Fassbinder’s actors came from the theater and theater is close to sculpture, so perhaps they had an awareness of the sculptural properties of their bodies.
- One thing that helps me make sense of the moral, erotic and political complexity of your paintings is your interest in the filmmaker Rainer Werner Fassbinder. The group of actors he worked with accumulated an emotional power from film to film. They didn’t necessarily play the same character, but the actors nevertheless carried a certain emotional and symbolic significance into each new situation. I was thinking about “Bad Habits” [1997-2000, the paintings that use figures from a series of small sculptures you made. I wondered if that is how you thought of them?]
- I arranged the “Bad Habits” figurines into groups, which I studied to make the paintings. I was thinking about how Tintoretto made wax figures to illuminate scenes and understand complicated lighting. “Bad Habits” is about light. To keep my focus on that aspect of the work, I didn’t want to have to keep reinventing characters. I could have kept working on that series forever but I made myself stop. I realized that as an artist I was about more than that, so I forced myself to move on.
- One thing that helps me make sense of the moral, erotic and political complexity of your paintings is your interest in the filmmaker Rainer Werner Fassbinder. The group of actors he worked with accumulated an emotional power from film to film. They didn’t necessarily play the same character, but the actors nevertheless carried a certain emotional and symbolic significance into each new situation. I was thinking about “Bad Habits” [1997-2000, the paintings that use figures from a series of small sculptures you made. I wondered if that is how you thought of them?]
- One of the ideas about art that was gaining momentum when I was student, which I heard but didn’t take seriously, was that psychology has no place in painting. And so, as a 19-year-old, I responded by putting it back there, boldly and for no good fucking reason.
- Cool kids always think their shit doesn’t stink, but Fassbinder reminds us that our shit does stink, and on top of that it’s rotten, and it’s OK to admit that. We’re all human. I’m interested in formal language and emotional content—formalism and feelings have a perfect marriage, if you can handle it. Looking back, I realize how much of the work was led by a rather dry and clear process and yet the results are anything but dry. I set a path and let the weirdness and eccentric stuff come up on its own; all that content just found a place out of the orderly way I had set up the process.
- I love Solzhenitsyn’s writing for his insights into morality and humanity, and today I came across a quote from The Gulag Archipelago: “If only it were all so simple! If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?” I love that idea. If you think of yourself as “good,” you should think about how easily you could be evil under different circumstances. It’s important to embrace the range and try to comprehend it. Philip Guston said something similar when he talked about imagining himself like Isaac Babel, who wrote about riding around with the Red Army during the Polish-Soviet War, witnessing rape, pillage and killing. Guston was able to envision himself not only through the lens of the Italian painters he adored, but through the hooded figures of Ku Klux Klan. He recognized that the enemy lies within.
- Misogyny. There is no exact parallel to the story. I didn’t read a great writer like Babel who contextualized it for me. What I learned from Guston is that if you point the finger at yourself first, then you are freer. Misogyny is so rampant, extreme and insidious that it doesn’t get called out nearly enough. A lot of men, including gay men, are misogynists, and a lot of women are too. I’ve experienced it personally from so many, and I can therefore assume that because I live in this society I must have absorbed it too, so if I want to talk about misogyny I have to first acknowledge the aspects of it I’ve absorbed. I’m not the kind of person or artist, nor do I admire the kind of person or artist, who proselytizes, pontificates or points outward at others. I admire Guston and Diane Arbus and Fassbinder because they show a myriad of internal conflicts. That’s what art is—a struggle filtered through the self. That is how it becomes generous.
- I often wish I could go to my studio and paint all the time, but I can’t. I often feel disconnected, as if I’m waiting for instructions. It’s absolute torture. The first third of the time it took to make these recent paintings was spent going in every day but ending up with nothing. Then, slowly, something started to happen.
- There are great Caravaggios in San Luigi dei Francesi in Rome—the Saint Matthew cycle. The first painting, on the left of the small chapel, is The Calling of Saint Matthew. Jesus points at Matthew, who sits across from him with his head down. Matthew is the only one who isn’t looking at Jesus. On the opposite wall, on the right side of the chapel, hangs the third painting that shows the end of the narrative, Matthew’s martyrdom: Matthew lies on the ground and some guy with a sword is standing over him, just about to murder him. Imagine how you’d feel in that moment! I stared at the painting for so long, fascinated by how everyone is freaking out except for Matthew, who is reaching up. What is he looking at? It’s an angel leaning over a cloud and extending a palm, as if holding a stick to a drowning man. You realize that Matthew is a man who lived and died with belief in eternal salvation, which is why he’s being murdered—he’s dying for his beliefs. It’s interesting that Caravaggio depicts him seeing his salvation. Everyone else sees horror and chaos, but Matthew sees an angel extending a palm. In this painting you witness him becoming something.
- So, to answer your question, when I think of being an artist, I think of the central painting, between those two, showing Saint Matthew as an old man taking dictation from an angel, doing divine work on earth. The man depicted in the painting is a nincompoop and the angel is impatiently counting on his fingers, as if Matthew isn’t keeping up. It’s so funny: that’s Caravaggio’s wit. The Passion of Saint Matthew is one of the most beautiful testaments we have, but here he is shown as a very ordinary man. I believe Caravaggio related to Matthew because of how beautifully this story is depicted, with so much feeling and sensitivity. The three paintings show the utter transformation of a man over time.
- Ever since we were at Yale together, John Currin has said he admires my ability to believe. I remember once in a critique of my work, my teacher William Bailey was furious that it didn’t have enough “fiction building.” He quoted Magritte: “Ceci n’est pas une pipe, Lisa!” I said, “But I want the paintings to be real!” To which he snapped, “Well, that’s not a good goal.” John was at that critique, and he jumped in, saying: “I actually think it’s amazing she thinks they’re real!”
- It was a very important argument for me, because I understood that there is an orthodox way of looking at things: “This is a representation. This is not a pipe, it’s a painting. It’s not real,” which feels pretty obvious and rather dull at this point. There was this other possibility that seemed juicier and more fucked up and hopeful. And I did have to come to a synthetic approach to making, but once I could do that, I could also believe in painting again, and make it real again. I’ve taken it to that next step, and my gamble is to succeed or fail at that.
