“We want to see the newest things. That is because we want to see the future, even if only momentarily. It is the moment in which, even if we don’t completely understand what we have glimpsed, we are nonetheless touched by it. This is what we have come to call art.”
In the spirit of responding to the question of what art is – or, better still, what art could be, unique to one’s social, political and historical perspective– Asafo Black collective opened the ‘Vibes’ (2018) contemporary art exhibition at the National Theater of Ghana.
On this speculative journey, the collective — a group of six Generation Z artists namely Denyse Gawu Mensah, Larry Bonćhaka, Scrapa, Samuel Baah Kortey (Mantse Kristo), Nuna Adisenu-Doe and Jeffrey Otoo— merge influences from global pop and consumer culture, virtual reality, and bio-fiction to create works which include paintings, installations, video and graffiti. ‘Vibes’ continues the series of guerilla exhibitions Asafo Black has been organizing between Kumasi and Accra after Holy Grail, The Show and Why So Serious (all in 2018). The collective relies on the recreational and convivial atmosphere natural to party culture to create situations for audiences to participate in. They typically explore a variety of elements in visual culture related to fashion, art, music, comics, literature, film and fantasy to create work.
‘Vibes’ could generally be thought of as an aura, spirit or mood that brings people together, if only for the moment. During this moment (or series of moments) experiences may be shared and ideas exchanged. We could also celebrate each other and create spaces in which hierarchies in socio-economic life are suspended so as to be able to relate to each other more freely. In this sense, ‘Vibes’ could be read as a potential call for mobilization.
The collective’s interventions extend from art to curating. They have previously staged exhibitions in hostel rooms and derelict fuel stations beckoning publics from all walks of life and demographic groups. Asafo Black describe their aesthetic approach for this exhibition as deploying “objects, installations, paintings, texts, postproduction techniques, graffiti, GIFs, etc embedded in humor, wit, and sometimes obscenities, as decoy for what could turn into political engagement between producers and audiences.” Their initiatives are nurtured by blaxTARLINES KUMASI, the contemporary art institution based at the Department of Painting and Sculpture in the Kwame Nkrumah University of Science and Technology (KNUST).
blaxTARLINES’s ethos is inspired by kąrî’kachä seid’ou’s Emancipatory Art Teaching2 which compels artists to take responsibility for what they create and put out into the world. Practitioners of this disposition are politically sensitive to what they produce so that they are not taking questions such as what they do, how they do it, where, when or why it is done, for granted. This is particularly relevant if we consider that what we produce is influenced by the histories we inherit even as it consequently participates in the global network of ideas, forms and market systems.
Asafo Black assert this responsibility by embodying what they regard as the new spirit “instigated by blaxTARLINES KUMASI, which testifies to the universality of art – that art can be anything, is everywhere and is potentially available as a means of expression and avenue of experience to anyone”. This is evidenced by Gawu’s “scorpio eyes” – a meta-fiction digital composition on screen montaging various worlds which touch our own; Bonćhaka’s inflated balloons and army of plastic vintage dolls some of which are torturously scorched to mutilate parts of their exanimate bodies; Scrapa’s painting on wooden board influenced by graffiti and Hip-Hop culture; Kortey’s drawings on plywood with animal blood sourced from abattoirs as well as single-channel video installation elucidating his process; Adisenu-Doe’s transparent-sticker idiom which appropriates texts and slogans commonly associated with mass transportation and storefront culture in Ghana sited on the glass balustrades within the foyer of The National theatre; and Otoo’s repertory of still life objects (wooden display cases) and acrylic paintings on canvas evoking display strategies of wrist watch merchants in urban centers. His paintings also make allusions to memento mori symbolism through ornate use of birds and flowers.
The foyer of the National Theater hosted this refreshing constellation of objects, experiences and ideas. Audiences were engaged by flat paintings or drawings to be seen frontally, there were objects they could walkaround (the installation of screens and wooden cases mounted on plinths), there were also inflated balloons which could be touched, kicked and punched around in the exhibition space by adults and children alike. Music fills the room to complement the festive vibe.
‘Vibes’ is happening two years after Ibrahim Mahama’s Malam Dodoo National Theater 1992-2016 installation of sown jute sacks animated the exterior façade of the National Theater (an area of 11,000 square meters), and comes to add to the ever-growing verve of artistic interventions which affirm the axiom that art is for everyone, sited in unconventional spaces in Ghana. Asafo Black contributes significantly to this radically new spirit.
- For further reading on seid’ou’s Emancipatory Art Teaching and blaxTARLINES KUMASI, see (i) http://garj.org/full-articles/gold-coast-hand-and-eye-work-a-genealogical-history.pdf?view=inline, (ii) http://www.ijhssnet.com/jou…/Vol_5_No_10_October_2015/14.pdf, (iii) seid’ou, k. (2006). Theoretical Foundations of the KNUST Painting Programme: A Philosophical inquiry and its contextual relevance in Ghanaian Culture[Unpublished PhD Thesis]. Kumasi: KNUST, (iv) seid’ou, k. (2014). Adaptive Art Education in Achimota College; G. A. Stevens, H. V. Meyerowitz and Colonial False Dichotomies. CASS Journal of Art and Humanities.
*A previous version of this article has been published here.