Much has been written about Natalie Bergman’s debut solo album, Mercy, which she self-produced and released May 7 through Third Man Records. Described as “a psychedelic spin on vintage gospel-soul” (Brooklyn Vegan), it comprises twelve original songs that combine praises and intercessions to God with expressions of grief over the recent, sudden death of her dad in a car accident. It’s excellent, and I wish I had time to write about it in more depth. Instead, let me just share four of the music videos Bergman created to coincide with the album, and commend to you the interviews she did with Aquarium Drunkard and Hero magazine, both in which she discusses her Christian faith, her visual and musical influences, and the impetus behind the album.
Chicago-bred and Los Angeles–based, Bergman formed a band with her brother Elliot after high school, the psych-pop duo Wild Belle; they eventually signed to Columbia Records, and have toured internationally.
In October 2019, when Wild Belle was getting ready to go onstage at Radio City Music Hall, the siblings learned that their father and stepmother had been killed by a drunk driver. To process her grief, Bergman retreated to the Benedictine Monastery of Christ in the Desert in New Mexico’s Chama Valley in February 2020, where she spent time in silence and going to chapel, where the resident monks prayed the Divine Office seven times a day, starting at 4 a.m. The seeds for the album were planted there, as she talked to God and listened.
As evidenced by comments on social media, some people are incredulous that a singer of this status and level of artistry would choose to sing about Jesus in a nonironic way, from a place of genuine faith. Could contemporary Christian music really be this beautiful? Could a sung spirituality that straightforwardly proclaims things like “Jesus is our friend” and “Oh, I need you, Lord” really have a broad appeal, one that extends beyond churchgoers, as Bergman’s music does?
Unwilling to take her new music at face value, some have even suggested that Bergman’s videos are making fun of Christianity, or that she’s using the name “Jesus” as some kind of metaphor. Bunk!
In addition to referring to Mercy as a gospel album, Bergman speaks openly, in secular media, about her love of “traditional praise music” and her desire to share “the good news” and her “testimony”—of hope in the midst of sorrow, of the companionship of Christ, of a Love that calls us home.
“I have my own poems that I want to sing about God and about my father . . . my own Psalms.” [source]
“I’m a Christian fighting the good fight, and I want that to be the message. I want the message to be love and the goodness of the creator and why we were created.” [source]
“I think that God has given me this platform to praise his name in a loving way. I would love this music to work through people and become a sort of healing agent for others.” [source]
“I need my art and I need my faith. . . . Faith has become my greatest consolation, and it’s really allowed me to see the light. I think that the relationship between music and faith go hand in hand—one needs the other.” [source]
Because Mercy completely defies the expectations set by the contemporary Christian music industry, on the one hand, and alternative music on the other, it has confounded some listeners. Music podcaster John J. Thompson—rightfully, I think—sees the album as in line with the countercultural Christian music (sometimes referred to as “Jesus Music”) of the 1970s, an association Bergman embraces.
I see Mercy as a gorgeous (and groovy!) example of moving through grief with hope, clinging unabashedly to God’s promises and inviting others to do the same. Whereas doubt and cynicism seem to be the order of the day in US culture, Bergman demonstrates a trust in the Divine that is childlike but not childish, simple but not simplistic. She confronts the pain of loss while also consenting to the uplift that God brings. She sings praises in the valley, plays in puddles.
Not only do I love Bergman’s sound; I dig her style too! You’ll see what I mean in the music videos below.
This is my favorite song on the album, and the video is so enchanting! Bergman designed and made by hand her wardrobe as well as the set pieces. The blocks were inspired partly by Sister Corita Kent, a sixties pop artist and nun, and the banners were prompted by Bergman’s memory of the liturgical banners her mother made for their church growing up.
Bergman also made the kite in the video, which she yokes to her back—a reference, I’m assuming, to Matthew 11:28–30, where Jesus says, “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”
In other video segments Bergman dances in the grass wearing a black leotard and a black cardboard cutout around her face with white stripes projecting outward like flower petals or rays of light. This recalls lines from the song: “He who makes the flowers face the sun / And all the creatures sing / He can make the heavens rain . . .” Her mourning is turned to dancing as she lets in the Light.
This music video was filmed in 4:3 on television cameras from the 1960s, with an aesthetic inspired by a 1967 performance by Diana Ross and the Supremes. Bergman performs in a beehive hairdo and a vintage mirror dress that reflects the light (“light is the inherent message behind this music,” she says), on a set designed by Hanrui Wang.
The song includes contributions from Elsa Harris and the Larry Landfair Singers, whom Bergman previously sang with at her father’s funeral.
“I Will Praise You”
This one has a reggae rhythm.
“Home at Last”
“Home at Last” was filmed in and around the historic Lincoln Avenue Methodist Church in the Montecito Heights neighborhood of Los Angeles, a Carpenter Gothic and Queen Anne–style building from the turn of the century that is now part of the Heritage Square Museum. Footage of the band inside the sanctuary is intercut with shots of them relaxing in a green space, eating fruit and enjoying one another’s company—a vision of paradise. They’re all dressed in white, per Revelation 7.
SONGWRITING CONTEST: 2021 Creation Care and Climate Justice Songwriting Contest, sponsored by The Porter’s Gate: “We are working on new worship resources celebrating God’s creation and His call to care for the created world. Over the next year we’ll be writing new songs on this subject and recording them. As part of this project, we are looking for submissions from anyone who would like to write a song or has already written a song on this subject. If you are a songwriter or composer, or if you know a songwriter who would be interested, click on this link for all the details of the contest. Songwriters are invited to submit worship songs related to caring for God’s creation, and we are offering a $500 cash prize to the winner. We’ll also record the winning piece.” No entry fee. Deadline August 30, 2021.
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CINEPOEM: “First Grade Activist” – Poem by Nic Sebastian, video by Marie Craven: This 2014 short by Australian filmmaker Marie Craven takes a poem written and read by Nic Sebastian—one of many poems made freely available for “remixing” through the now-defunct Poetry Storehouse—and sets it to moving images and music. About bullying in schools and transforming perceptions, the poem suggests concrete ways to turn a personal attribute that elicits taunts into one that’s praiseworthy, merely by reframing it. It’s an ode to red hair!
Video poetry, sometimes called “cinepoetry,” is a hybrid genre that combines the best of both art forms to make dynamic new works. To explore more, visit Moving Poems, Poetry + Video, filmpoetry.org, and the Film and Video Poetry Society, which is currently accepting submissions for its fourth annual symposium.
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NEW SONGS BY IAMSON:
IAMSON is the alias of Orlando Palmer, a Christian singer-songwriter from Richmond, Virginia. Here are two of his recent songs, each of which he invited a friend to perform.
They discuss the role of metaphor in the Bible, the unique powers of different art forms, and the ways our aesthetic choices open up and close down opportunities for formation in worship.
I so appreciate Taylor’s ecumenicism. He’s an Anglican priest in the United States but does not prescribe any one “right” way of using the arts in worship. In all his examples from across Christian traditions and even historical eras, he’s keen on exploring what motivates aesthetic choices and the benefits and drawbacks of any given choice. For instance, he compares the experiences of worshipping in a Gothic cathedral versus in a living room; neither one is inherently better than the other, but each setting will inevitably form worshippers in distinct ways. He also compares two songs centered on the idea of God as rescuer: the Gettys’ “In Christ Alone” and Hillsong’s “Oceans”; both have a similar aim but take very different approaches to reach it, and that’s OK.
Lots of great content here, folks, and a great intro to the themes in Taylor’s book.
NEW PLAYLIST: August 2021 (Art & Theology): This month’s thirty-song roundup opens with a 1936 recording by blues guitarist and singer Blind Roosevelt Graves and goes on to include “Amazing Grace” sung to the tune of HOUSE OF THE RISISNG SUN; “Amaholo,” a song in Luganda performed by a youth choir from Kkindu Village, Uganda (its first line is “God’s blessing can’t be blocked by the devil!”); some Joan Baez and Johnny Cash; “Pretty Home,” a Shaker hymn by Patsy Roberts Williamson, an enslaved African American woman whose freedom was purchased by the Pleasant Hill Shaker community in the early 1800s; Psalm 118:1–4 in Hebrew, set by one of the most popular contemporary singer-songwriters of Jewish religious songs, Debbie Friedman, and sung by a trio of brothers; a gospel song from one of my favorite films of 2019, Peanut Butter Falcon; and “God Yu Takem Laef Blong Mi,” a Melanesian choir rendition of “Take My Life and Let it Be” from Terrence Malick’s The Thin Red Line.
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CALL FOR PITCHES: Geez 63 Jubilee: “What would the biblical practice of Jubilee look like today? Geez magazine is looking for submissions that reimagine ideas of debt forgiveness, reparations, trumpets singing, and a whole lot of radical rest. Deadline for pitches: August 12.” [HT: ImageUpdate]
Creative nonfiction essays, investigative articles, “flash nonfiction” (short insights, as few as fifty words), photographs, and poems are among the forms accepted. To get you started, Geez provides a whole host of questions for pondering, as well as specific prompts, such as:
Rewrite Isaiah 61, “The year of the Lord’s favor,” in the context of today’s struggles for justice.
Take a nap. Write a poem about it.
Write a street liturgy for the front steps of Navient, American Educational Services, or other student loan debt collectors.
Explore global social movements that have employed practices of Jubilee, implicitly or explicitly.
Describe the sounds of a great Jubilee party.
If you want to stay apprised of what the quarterly is up to in the future, sign up for their newsletter (there’s an option to receive contributor pitch emails) and/or follow them on Facebook and Twitter.
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THE GESUALDO SIX:
The Gesualdo Six is an award-winning British vocal ensemble directed by Owain Park. I’ve really been enjoying all the content on their YouTube channel, which includes original performances of sacred motets, hymns, carols, chansons, and contemporary pieces—like the two below, both written specifically for the group. Be sure to check out their website for information about live concerts!
>> “The Blue Bird” by Andrew Maxfield: The composer writes, “The text [see below]—a beloved poem by Mary Elizabeth Coleridge—evokes ‘blueness’ not just in its title; every image is blue: the lake, the bird’s wings, the sky above and beneath. Far from being monochromatic, though, this poetic meditation reveals a multiplicity within the narrow spectrum we label ‘blue.’ Royal. Navy. Cobalt. Tiffany. Sky. Midnight. All of these flash, but only briefly, as our winged protagonist catches his fleeting reflection in the lake’s glassy surface. Blue, then, is the subject and substance of my musical setting. Harmonically, the piece hovers, as the bird does, in what feels to me like a cool, gentle, blue sound—little variations and reflections on the wings and water here and there, but the piece attempts to remain ‘blue in blue’ (or what Miles Davis might have called ‘Kind of Blue’) and, after not too long, disappears, as the birds shifts, glides, and vanishes. Melodically, this bird nods to another: to William Byrd, one of the great composers of the English Renaissance, whose contrapuntal inventiveness inspires me. And—I couldn’t help myself—my setting alludes to Joni Mitchell’s song ‘Blue,’ but I leave it to you to locate the reference.”
The lake lay blue below the hill. O’er it, as I looked, there flew Across the waters, cold and still, A bird whose wings were palest blue.
The sky above was blue at last, The sky beneath me blue in blue. A moment, ere the bird had passed, It caught his image as he flew.
ONLINE EVENTS: “Origin, an Art House Dallas program, seeks to establish a wholeness and connectedness between spiritual formation, imagination, and the arts with the ultimate intent to establish a sacred perspective on how we individually and collectively live and create. We believe that beauty shown through the arts, culture, and creation holds a powerful ability to form the way we see ourselves, the world, and our interaction with both.”
This summer’s iteration of the program consists of a series of online Thursday night talks by artists or pastors, followed by facilitated discussions. Two of these have already passed, but two are still upcoming: “Embodiment” with Guy Delcambre on August 12, and “Beauty” with Kelly Kruse on August 26. RSVP at Eventbrite.
In addition to the free events, there’s an accompanying anthology of articles, poems, visual art, scripture, and questions for prayerful reflection, which is on sale for $8.
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MOVIE OPENING: I’m working my way through all the Best Picture Oscar winners since the award’s inception in 1928 and have come upon 1980’s Ordinary People, Robert Redford’s directorial debut. Based on the novel by Judith Guest, it’s about the fragmentation of an upper middle-class family, the Jarretts, following the death of the eldest son, Buck, in a sailing accident and a subsequent suicide attempt by the other son, Conrad (played by Timothy Hutton).
I was really struck by its opening, which features a sacred choral version of Pachelbel’s Canon in D by Noel Goemanne. Although the film is not a religious one, the choice to open it with a prayer from the lips of Conrad, albeit one assigned by his high school choir teacher, is very fitting, as it voices the character’s longings. Throughout the film Conrad will struggle to find that peace, joy, and love he sings about in class—learning over time to assert with sincerity, in spite of grave tragedy, “Alleluia.”
The full lyrics by Goemanne are below, and you can watch a performance of the full song by the Meridian Community College Chorus and Guitar Ensemble here.
In the silence of our souls O Lord, we contemplate Thy peace Free from all the world’s desires Free of fear and all anxiety
O Lord our God Wisdom, joy, and peace and love divine O Lord our God Glory, praise, and honor be always thine
O dearest Lord, come to us now Have mercy on us, stay with us and protect us all
O Lord our God Wisdom, truth, and love and peace and joy O Lord our King Thy praises we will always sing
>> (Virtual) Christian Fellowship of Art Music Composers, October 23, 2021: The CFAMC is soliciting videos of live musical performances (or works designed with videography), original hymns, and papers. Twelve art music pieces will be chosen to be shown at the conference, followed by conversations about each, as will three hymns, to be sung during a time of worship.
>> (In Person) Transcend, CIVA Biennale, November 4–6, 2021, Austin, Texas: I’ll be attending! “Beauty is compelling. It binds itself to the Truth and the Good in such a way that, as Dante said, ‘Beauty awakens the soul to act.’ It moves us from the rooted realities of canvas, clay, notes, or language into the transcendental nature of God Himself, our Beautiful, True, and Good Creator. Join CIVA [Christians in the Visual Arts] as artists, pastors, curators, and cultural leaders explore the divine spark of the image of God in each of us that initiates and propels our journey to perceiving anew an intuitive, expressive, and fulfilling reality.” The conference will include a juried art show, plenary talks, paper presentations, times of worship, workshops, portfolio reviews and mentoring sessions, author signings, “explore groups” around the city (I signed up for the Blanton Museum of Art and Ellsworth Kelly’s Austin), and artists’ show and tell.
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ARTIST PRESENTATIONS:
It can be so illuminating to hear an artist discuss their work—their influences, their process, how particular artworks came about. Below are two virtual talks I attended last month and really enjoyed, both by artists who are Catholic.
>> Jyoti Sahi, June 19, 2021: In this virtual talk organized by the UK organization Christians Aware, my friend Jyoti Sahi [previously] shares several of the paintings he has produced during the past year in quarantine in and around his home in Silvepura Village in Karnataka, South India, inspired by the local landscapes and vegetation. Over the years Jyoti has developed a Christian spirituality that is very earthy, one that sees the natural world as reflective of, and even participating in, the divine mysteries. His Jesus is in and of the land. Images start at 11:20.
Jyoti Sahi (Indian, 1944–), Flight of the Holy Family, 2021. Oil and acrylic on canvas.
In his recent body of work, Jyoti shows, among other things:
Jesus being born in a makeshift encampment beside a kere (manmade lake), among the brick kilns, a child of migrant laborers.
Jesus giving a sermon in a sacred grove underneath a yellow bodhi tree, where herdsmen graze their flocks. The snake-stones, erected by the Adivasi (tribal peoples of India), allude to healing and to Jesus’s being lifted up on the cross like the serpent on Moses’s staff (John 3:14–15; cf. Num. 21:4–9).
Jesus entering Jerusalem, his face gloriously framed by palm fronds. He’s reminiscent of the leafy-headed Green Man present in the mythologies of many ancient cultures but found particularly in medieval English church carvings.
Christ crucified in the palash tree, the “flame of the forest.” (Jyoti notes that in the Sanskrit epic poem the Mahabharata, the hero’s wounds are compared to the flowers of the palash tree.)
Jesus in the garden of the resurrection, standing in front of a flowering datura tree, which is poisonous but also medicinal. (“Poison can be a way of discovering healing,” Jyoti says—a truth that has implications for a theology of the cross.)
The journey to Emmaus, showing two of Jesus’s disciples entering the garden, a metaphor for wholeness or home.
>> “Gift Paintings: The Invitation to See Anew” with Patty Wickman, June 24, 2021: As part of its Art & Faith series, Holy Family Church in South Pasadena, California, hosted a virtual talk by one of its members, Patty Wickman [previously], a nationally exhibited artist and longtime professor in UCLA’s art department. Her paintings are figural, and she describes several of them as “gifts,” sparked by things like the discovery of one of her mother’s unusual rest rituals, encounters with unhoused persons in San Jose, a cut-paper environment inside a Disney World ride, flea market finds, a plate of dirt her young daughter served her, and a little boy’s eating apples stark naked on a hot summer day in her backyard.
Among her influences are Shaker gift drawings and worship spaces; Victorian hair wreaths; the illuminations of Hildegard of Bingen; performance art pieces by Joseph Beuys, Chris Burden, and Ana Mendieta; Cindy Sherman’s photographic self-portraits; and historical religious paintings by Fra Angelico, Piero della Francesca, Georges de La Tour, Geertgen tot Sint Jans, Caravaggio, and others.
At twenty-four minutes in she starts discussing her own work, with reference to specific artworks that informed her. Compare her Entheos, for example, to Caravaggio’s Crucifixion of Saint Peter; her Struggle Garden to frescoes by Giotto of Anne and Joachim at the golden gate, and Judas betraying Jesus in Gethsemane; and her A Thief in the Night to Peter Menzel’s Material World project. When her early days of motherhood prevented her from having the time to plan and execute large-scale paintings like these, she painted smaller, quicker works—daily during Lent—with subjects including dust bunnies, daddy longlegs, a stick of incense, and a birdbath with the first blooms from her camellia tree having fallen inside. Her work has a sacramental quality to it that’s really compelling.
Patty Wickman (American, 1959–), Passion Painting, 1997. Oil on canvas, 60 × 90 in.Patty Wickman (American, 1959–), Circumscribe, 2017–19. Oil on linen, 84 × 104 in.
The last half-hour of the video is Q&A.
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ARTICLE: “Artful Discipleship: The Role of the Arts in Spiritual Formation” by Carolyn Arends: Singer-songwriter Carolyn Arends discusses four ways the arts are important in our training to follow Jesus: (1) the arts help us train to pay attention; (2) the arts help us train in longing; (3) the arts help us train for the renewing of our minds; and (4) the arts help us train to appreciate things (and especially people) for more than their “usefulness.” She closes with a list of suggestions for practicing intentional engagement with the arts.
The arts don’t just fill our time with uplifting stories and pretty pictures. They don’t just distract us with things to look at; they teach us how to look. They train our vision, down to the level of our souls.
Art can teach us to see the tiny gradations in a field of green—or how to see a suffering world in the context of grace. How to recognize the humanity of a character who seems like an irredeemable villain. How to slow down. How to pay attention not just to the notes but the silences between the notes. How to hear the echo of divine music in human speech. How to look at our own failures and successes with perspective, even laughter. The arts ask us to use the full range of our senses. And they can restore us to our full, God-given humanity.
—Greg Pennoyer, executive director of Image journal [source]
VISUAL MEDITATION: “Mary’s Fecund Yes” by Victoria Emily Jones, on Annunciation by Mats Rehnman: My latest ArtWay reflection was published Sunday. It’s on a whimsical Annunciation painting by touring storyteller, author, and visual artist Mats Rehnman, influenced in part by the Annunciation design woven into several nineteenth-century carriage cushions from Scania, Sweden.
ART TALK:“Saying Yes: The Annunciation in Contemporary Art” by Victoria Emily Jones: Speaking of the Annunciation . . . my March 18 presentation from the Breath and the Clay creative arts gathering is now online! (The aforementioned Rehnman piece is one of six I discuss.) With permission from the conference organizers, I have uploaded it to my YouTube channel for public viewing.
It’s an act of vulnerability for me to share it with you, as I’m aware of the ways in which it is deficient (in terms of speech delivery and production values). I lack technical prowess and a charismatic personality and am self-conscious about being on camera—but hopefully with practice, I will improve. The main thing is, I want the work of these artists to be known and shared. I hope to demonstrate how art can pull us deeper into the biblical story, revealing new and sometimes surprising angles or simply helping us dwell there with love and intent, and also how it’s possible to do “theology through art,” relying not exclusively on academic writings or sermons (great as they both are) to do that important work.
While I have created a video for a scholar friend’s art history channel, this is the first on my own channel—which I invite you to subscribe to. (I need at least 100 subscribers to create a custom URL for the channel.) I don’t have imminent plans for more videos, but I am starting to brainstorm ideas and will probably send out a survey to my blog subscribers to get a better sense of what you all would want to see. Several of you have requested that I get into video making, but I’ve been slow to move on it, wanting to better figure out my niche and what I could uniquely bring to such a dense market. I realize that video is a content format that is overwhelmingly preferred to blog posts these days, so I want to make use of it. But videos are much more time-consuming and difficult to produce without having a budget or a team behind me, and also not having the direct access to artworks that museums and other entities have. Please pray for this upcoming venture!
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CROSS-CONTINENTAL MUSIC VIDEO: “Song of Hope” by Praveen Francis and friends: This Afro-pop music video is a collaboration between musicians, dancers, and technicians in India, Guatemala, the UK, Republic of the Congo, Cameroon, and the United States. The project was initiated by Praveen Francis, a music producer and sound engineer from Coimbatore in Tamilnadu, India, who wrote the original composition. The languages are English, French, and Lingala, but the hook is a series of nonlexical vocables: “Na na na . . .” [HT: Global Christian Worship]
The video was released April 10, 2021, shortly before the second COVID wave hit India. “This Pandemic has ravaged all our lives,” Francis says. “But we will not give up. We will fight back because there is still HOPE.”
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EXHIBITION: Constructed Mysteries: Spirituality and Creative Practice, February 8–April 18, 2021, Olson Gallery, Bethel University: Curated by Kenneth Steinbach and Michelle Westmark Wingard, Constructed Mysteries showcased the art of nine mid-career artists or artist teams whose work engages Christian spirituality: Heather Nameth Bren, Shin-hee Chin, Caroline Kent, Scott Kolbo, Joyce Yu-Jean Lee, Nery Gabriel Lemus, Marianne Lettieri, Cherith Lundin, and Justin Randolph Thompson and Bradly Dever Treadaway. The exhibition has come to a close, but there’s a wonderful twenty-minute video tour of it that’s archived on YouTube, with artist commentaries starting at 2:44:
In addition to the video, there’s an exhibition catalog available for online viewing. It features a series of artist interviews, which address topics such as silence, the importance of process, and the nature of parable. And of course it includes photos of all the works in the exhibition. Let me highlight just two.
Marianne Lettieri, Fenêtre de Réparateurs (Window of Repairers), 2020. Vintage pincushions, wood, paper, 33 × 18 × 3 1/2 in.
The first is by my friend Marianne Lettieri [previously], whose work is informed by her “increased awareness of the enchantment of everyday actions and moments—the sequences of ordinary human existence.
I would hate to think that life is just the important events. You get married, you get an award, have a baby. These are big things, and some are what we call sacraments in the church, but I’ve realized that peeling potatoes, fixing the faucet, and other common tasks make up most of our daily living. The big moments are a part of it, but it’s the string of these small moments that are present and sacred acts we need to pay attention to.
Much of her art illuminates the value of domestic labor, such as Fenêtre de Réparateurs, which sets forty-one used pincushions, still bearing the threads put there by their previous owners, into a wooden framework, evoking a stained glass window. “This work speaks about a culture of menders—people who choose to save, repair, and transform damaged things,” says Lettieri.
Justin Randolph Thompson and Bradly Dever Treadaway, Baby Needs New Shoes, 2021. Photographic transfer on wood with antenna and rag, 20 × 13 × 2 in.
Second, Traveling Shoes is a performative sound work by longtime collaborators Justin Randolph Thompson and Bradly Dever Treadaway, from 2013’s Flux Night in Atlanta. It involved a two-seat shoe-shine “chariot” being dragged through the crowds, stopping to gold-leaf the shoes of anyone who was interested. All the while, on the back of the chariot, a three-piece jazz band played the traditional African American song “Traveling Shoes,” which is about getting ready for Jesus’s return. The original performance, which lasted around three hours and has been re-created in several different contexts since then, is archived in a twelve-minute video, which is what was on display at Bethel. To go alongside, the curators asked the duo to submit a photograph from the performance series; they went the extra mile and used a photo as the basis of a new mixed-media work that incorporates objects used in the performance, such as a mechanic’s rag and an antenna, which is what I’ve posted here.
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RELIGIOUS POEMS SAMPLER: “Original and unorthodox poems about theology,” compiled by Mark Jarman: An excellent selection of ten poems, all but one available for reading from the Poetry Foundation. Jarman is a leading poet of the twenty-first century and a Christian. He was too humble to include one of his own poems on the list, but his poetry is much in this vein, so for number 11 I would add Jarman’s “Five Psalms,” from his collection To the Green Man (2004).
JULY PLAYLIST: The songs I’ve compiled this month on Spotify include Audrey Assad’s rewrite of a classic patriotic hymn [previously], a Bach partita with added words by Alanna Boudreau inspired by Dante’s Inferno, a Sotho interpretation of Psalm 23 by the Soweto Gospel Choir, a celebration of God as artist written and sung by a Franciscan friar from the Bronx, a song of testimony performed by blues musician Elizabeth Cotten and her great-granddaughter Brenda Evans, a multilingual song setting of Matthew 5:9 (“Blessed are the peacemakers . . .”) (again, with multigenerational participation!), Psalm 103 sung in Hebrew with ancient Middle Eastern instruments, and more.
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KICKSTARTER CAMPAIGN: Great Cloud by Nick Chambers: This is one of the creative projects I donated to this week. Chambers writes, “For over a decade, I have written music for the Church without much concern for the songs reaching beyond the particular place and people to which I belong. Now I want to release and share this music more widely. And you can help.
“I write songs to help give voice for people to pray, question, confess, doubt, lament, give thanks, and praise. Because I owe so much in this to the many faithful voices of history of the Church, this first record will be a collection of prayers of the saints—faithful voices such as Ephrem the Syrian, Teresa of Avila, Howard Thurman, and more.
“I have been planning with producer Isaac Wardell (The Porter’s Gate, Bifrost Arts) to record in early September in Paris near where he is currently based. The Porter’s Gate will be recording the same week, which means your support toward my $15k goal will go toward my record and travel costs, as well as allowing me to contribute in person to the next Porter’s Gate project.”
Here’s an example of Chambers’s singing-songwriting—a setting of Psalm 22:
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TED TALK: “Give yourself permission to be creative” by Ethan Hawke: I could listen to actor Ethan Hawke talk about any subject; he’s so interesting and passionate. (His recent conversation with the American Cinematheque on his new limited series The Good Lord Bird, for example, about abolitionist John Brown, was fascinating!) In this video he was asked to talk about creativity and the arts. He says,
There’s a thing that worries me sometimes whenever you talk about creativity, ’cause it can have the feel that it’s just nice, you know; or it’s warm or it’s something pleasant. It’s not. It’s vital. It’s the way we heal each other. In singing our song, in telling our story, . . . we’re starting a dialogue. And when you do that, healing happens. And we come out of our corners. And we start to witness each other’s common humanity. We start to assert it. And when we do that, really good things happen.
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TRANSPOSITIONS ESSAYS:
>> “‘Stop Working Me’: Jesse Pinkman as Child-Prophet in Vince Gilligan’s Breaking Bad” by Mary McCampbell: Jesse Pinkman from Breaking Bad, played by Aaron Paul, is one of my favorite TV characters of all time; I think I can truly say I’ve never been more emotionally invested in, or rooted harder for, any other. Mary McCampbell, author of the forthcoming book Imagining Our Neighbors as Ourselves: Empathy, the Arts, and the Religious Imagination (Fortress, 2021), writes about Jesse’s role as “child-prophet,” who sees and exposes with increasing clarity and conviction the amoral decay of the empire he helped Walt build. (Note: the article contains some series spoilers.)
>> “Revealing the Father: L. M. Montgomery, Dorothy L. Sayers, and Doctrine in Art” by Alicia Pollard: This article examines how the doctrine of God the Father shows up in Lucy Maud Montgomery’s novel Anne of Green Gables and Dorothy Sayers’s play The EmperorConstantine. The former chooses “the way of whimsical unorthodoxy”; the latter, “the way of passionate orthodoxy and reenchanted dogma as a living agent of truth.”
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SONG: “My Country ’Tis of Thee” (abolitionist version by A. G. Duncan, 1843): I wanted to post this for Juneteenth, but alas, I’m two weeks late. Just twelve years after Samuel Francis Smith wrote “My Country ’Tis of Thee,” a scathing rewrite by abolitionist A. G. Duncan was published in Massachusetts in the book Anti-Slavery Melodies. Exposing the hypocrisy of a nation that proclaimed life and liberty for all and yet perpetuated the evil institution of race-based chattel slavery, it’s a call to lament—“let wailing swell the breeze”—as well as an anticipation of coming liberation, God be praised. (Again, this was 1843, almost two decades before the Civil War.) This vocal arrangement and performance using Duncan’s alt lyrics is by Chase Holfelder, who sings the song in a minor key. [HT: Global Christian Worship]
My country, ’tis of thee, Stronghold of slavery, of thee I sing; Land where my fathers died, Where men man’s rights deride, From every mountainside thy deeds shall ring.
My native country, thee, Where all men are born free, if white’s their skin; I love thy hills and dales, Thy mounts and pleasant vales, But hate thy negro sales, as foulest sin.
Let wailing swell the breeze, And ring from all the trees the black man’s wrong; Let every tongue awake; Let bond and free partake; Let rocks their silence break, the sound prolong.
Our father’s God! to thee, Author of Liberty, to thee we sing; Soon may our land be bright, With holy freedom’s right, Protect us by thy might, great God, our King.
It comes, the joyful day, When tyranny’s proud sway, stern as the grave, Shall to the ground be hurl’d, And freedom’s flag, unfurl’d, Shall wave throughout the world o’er every slave.
Trump of glad jubilee! Echo o’er land and sea freedom for all. Let the glad tidings fly, And every tribe reply, “Glory to God on high,” at Slavery’s fall!
Ears to the Ground Family is a group of friends in their early thirties, making music together in and around their hometown of Harrisonburg, Virginia. Minimalist and totally acoustic, they sing songs of hope, sustaining faith, and resistance to oppression and empire. Their stylistic influences include the spirituals, soul, hip-hop, R&B, folk/Americana, chant, Taizé, and Anabaptist hymns, especially from the Mennonite tradition, to which they belong.
The core members of Ears to the Ground Family are, from left to right, Jake Cochran, percussionist; Matt Dog, trumpeter; Nichole Barrows, lead vocalist; Hannah Win, vocalist; and Dimitris Campos, lead vocalist, classical guitarist, and multi-instrumentalist.
The band formed in 2010 and has “always preferred the outdated and peculiar model of the elusive traveling troubadour,” sharing their music in small settings, unplugged, locally or regionally. Its members first met during the Petrol-Free Jubilee, an annual two-week bicycle-powered music and art tour of the mid-Atlantic, which they went on to participate in as a group for seven years. Its purpose was “to promote peace, social justice, and a healthy planet.”
“We biked two hundred to three hundred miles with ten to twenty people on average, often several bands or musicians with us at a time, and our regular stops and show locations included a lot of farms, community centers, and Catholic Worker houses,” band member Nichole Barrows told me. “Just imagine twenty people rolling down Main Street in your city in the middle of a hot summer afternoon on their bikes, with drums and guitars in tow, ringing their bike bells and singing at the top of their voices! I mean, it was like summer camp on wheels; we brought the show with us!”
This small-scale approach and casual touring schedule, Barrows said, “enables us to root ourselves deeply within our home community and invest in the valuable work that inspires our music.” That valuable work includes church ministry, community organizing, farming, and outdoor education.
In June 2017 Ears to the Ground Family recorded eight original songs (written between 2007 and 2013) plus a traditional African American spiritual, but jobs, family, and other projects prevented them from being able to mix, master, and self-release until recently. Finally, on December 18, 2020, their debut album, Full Moon in June, came into the world, making their music available to a much wider audience for the first time.
“It’s funny,” Barrows said, “some people talk about ‘slow music’ (you know, slow food, etc.) to describe homegrown, independently released local music. But we’re so ‘slow’ that it takes us about ten years to release our first album!”
Infused with prophetic imagination, Full Moon in June denounces the forces of evil at work in the world on a grand scale—things like war, environmental exploitation, predatory lending practices, and the prison industrial complex—and casts a beautiful vision of all things new under Christ. Stop participating in that which is destructive, the album invites, and join instead with the creative work of the Spirit, which is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control (Gal. 5:22–23). These songs awaken my enthusiasm for the promised future of all that is and for our journey toward it, sowing seeds of Christ’s kingdom all along the way.
An exploration of “Almond Blossom”
My favorite song on Full Moon in June is the first one, “Almond Blossom” by Dimitris Campos, which uses the image of a tree to signal abundance and renewal. “There’s an almond blossoming in Jerusalem,” it opens. Almond blossoms are a harbinger of springtime, and in fact Israel’s almond trees are the first to bloom each year. The song’s second line, “The buds on a fig tree becoming tender again,” evoke the recurring comparison of God’s people to a fig tree in the Hebrew Bible (e.g., Hosea 9:10; Jer. 8:13; Jer. 24) as well as the story of Jesus cursing a fig tree for failing to bear fruit, a symbolic act of judgment against those who reject his ways. The image here, though, is of a withered fig tree becoming healthy and vibrant once again.
The lyrics go on to note how the trees and other parts of the natural world appear to worship God; the “mountains are clapping their hands” (cf. Psa. 98:8; Isa. 55:12), and the trees reach toward the heavens. Humanity, by contrast, turns in on itself, and rather than living into the flourishing it was created for, invents new means of destruction—bombs dropped from drones, for example, leaving orphans in their wake.
In the song, Campos recalls a visit to the National Air and Space Museum in Washington, DC, the horror of families posing happily for photos in front of bombers, fighter jets, missiles, military avionics, and other tools of combat, celebrating national might. Campos contrasts the heaviness of those metal death-traps with the light feeling of floating on the “river of life” (cf. Rev. 22:1), and their sterility with a fructifying olive vine, delicately tended (cf. Rom. 11:11–24).
Empires fall—Egypt, Rome; America one day will too, and another will rise in its place. “I proclaim that Jesus, he will decide / If it is that Rome is on I-95”—the highway that the US capital is located off of. Earthly kingdoms that put their trust in arsenals and that deal in death rather than life may be in for a divine toppling. The same goes for corrupt systems.
Jesus himself said as much. For example, in Mark 13:2, he says regarding the Jewish temple complex, “Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.” It’s because the religious establishment at the time had become oppressive and was rejecting Jesus as the Christ. They were trusting in all their rules and learned interpretations of scripture while failing to see the plain revelation of God right in front of them.
The penultimate stanza of “Almond Blossom” is excerpted from “Canticle of the Turning” by Rory Cooney, a paraphrase of Mary’s Magnificat, which is one of the Bible’s most radical songs:
From the halls of the power to the fortress tower Not a stone will be left upon a stone Let the king beware, for your justice tears Every tyrant from his throne
The song concludes with a reprise of the first two lines, circling back to the image of trees and their eschatological (end times) resonances. In Matthew 24:32–33, Jesus tells his disciples, “From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. So also, when you see all these things, you know that [the Son of Man] is near, at the very gates.”
“Almond Blossom” is a clever interweaving of biblical allusions, spanning Genesis to Revelation, that calls America to account for its warmongering while inviting her citizens into the beautiful, lasting, life-giving way of Christ.
The following poem from the book of Isaiah, about the messianic age, was resounding in my mind as I listened to this song:
For you shall go out in joy and be led back in peace; the mountains and the hills before you shall burst into song, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the cypress; instead of the brier shall come up the myrtle; and it shall be to the Lord for a memorial, for an everlasting sign that shall not be cut off.
—Isaiah 55:12–13
Other songs
All but two of the songs on Full Moon in June were written (or cowritten) by Dimitris Campos. Half Greek and half Peruvian, he was raised in a Latino culture in the United States, which itself has mixed Spanish, Indigenous, and African influences. His musical compositions are informed by this background.
“Recession Don’t Bother Me,” subtitled “No te compliques la vida” (Don’t complicate your life), reflects on a mother’s words of advice regarding not staking your identity on material things, and not climbing over others to get ahead. It was released with this statement:
We are releasing this album in the midst of the historic COVID-19 pandemic. The virus has left record numbers of people without work and we realize that in this moment, working-class people are suffering. With that in mind, we want to note that our song “Recession Don’t Bother Me” (which was written during the Great Recession of 2007 and 2008) is not saying “the recession don’t affect me,” because as the current pandemic has shown us, the circumstances and effects of the current situation do indeed have profound consequences for us all. Nor is this song saying that we are insulated from the economic effects of recession because of our wealth or privilege—although we acknowledge that in this current context, many people have had it much harder than we have. What this song is saying is that our current destructive and dehumanizing economy must, one day, collapse. And that we hope to be among those who welcome and rejoice at an exodus from an Egypt to a promised land, even if it means a journey through the desert to get there. We are praying for providence for all those suffering during these deeply trying times.
In downtown Harrisonburg, amidst hip college-town cafés, sits the Rockingham County Jail, right across the street from the courthouse. At certain times of day, men in jumpsuits and chains are very visibly marched to and from these locations. Disgusted by this flagrancy and following the arrest of one of his undocumented friends, Campos wrote “Prison Cells.” It’s a condemnation of America’s for-profit prison system and retributive (as opposed to restorative) model of justice. How does our lust for punishment cohere with Jesus’s blessing on the merciful (Matt. 5:7) and the apostle Paul’s insistence that “love keeps no record of wrongs” (1 Cor. 13:5)? We teach our kids to forgive offenses and to let go of grudges, and yet our criminal law teaches the opposite. Lord, have mercy.
Fourth up on the album is a new interpretation of the spiritual “Sheep, Sheep, Don’t You Know the Road?” from the Georgia Sea Islands, popularized in the 1960s by folk singer and African American music preservationist Bessie Jones, who learned it from her formerly enslaved grandfather. Ears to the Ground Family has expressed the indebtedness of their work to “centuries of creative Black resistance against slavery and oppression,” of which this song is just one example. Its lyrics describe the road of faith as one of pain but also bridges, a road where “there’s no price tag” (cf. Isa. 55:1) and “the sword’s beat down” (cf. Isa. 2:3–4).
On this track the djembe and shekere are played by Jay Beck and Tevyn East, two of the lead organizers of the Carnival de Resistance. “A traveling carnival, village, and school for social change bridging the worlds of art, activism and faith,” this organization seeks to throw off sanitized pieties and “provide a raucous expression of grief and longing and hope for Creation.”
“Painter” is a parable that shows how indulging in sin cuts us off from ourselves and can inhibit us from showcasing God’s glory.
“Moneditas” (Coins), which Campos wrote with Ana Maria Febres, is a Spanish-language song about the emptiness of riches. It echoes Matthew 6:19–20: “Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal.”
The whimsical “Time, Time, Time,” with its coffee-mug and glass-bottle percussion, seems to me to be a celebration of the unfolding of time just as it is. May we not wish for time to move any faster or slower, but instead appreciate the now and live with an openness to whatever’s next.
“Walnut Textures,” by Campos and Lightning Lucas, encourages a closer relationship with the natural world. It remarks with regret how we have such a strong desire to explore the far reaches of the universe, and yet many of us hardly know the beauty and wonders of our own planet, or even our immediate environs—or if we do, we don’t care enough to protect them. Instead of stewarding nature we squander and abuse it, building highways (dirty paved “rivers”) through forests and then packing cars onto them, increasing air pollution and contributing to global warming. This dominating stance over God’s creation is vanity, and God urges us toward a better way—one of friendship with creation, in which we recognize our mutual groaning for redemption (Rom. 8:22–23) and take up our responsibility as caretakers, which includes adopting sustainable environmental practices.
Spending time in nature is refreshing and even liberating, a chance to experience the givenness of life. Living in right relationship with her now is great practice for the age to come, when all will be reconciled.
The last song, “Shade of the Most High,” was written by Nichole Barrows amid her grief following the death of her mother. It was inspired by the promise in Psalm 91 that we will find rest in the “shadow” of the Almighty God. She says,
I found great comfort in this image of grief as a dark place where God can still find us and bring us rest, because although we feel that we don’t deserve the bad things that are happening to us, we can trust that we are still in his “shade.” And this gift of trust in God’s faithfulness helps us not to fear disease or darkness or even death. I sang these words over myself that year [of my mother’s decline] and I sing them over you now: “With a hope like this, we are fearless, and with a love like this, I will not despair.”
Loss is wrenching and often unexplainable, but it can also be an occasion “to find new life, to find new eyes,” and to lean all the more firmly on the One who bears our sorrows in love.
Already and not yet
When I was talking to Barrows, she expressed emphatically one of the great paradoxes in Christian teaching: “that the kingdom of God is not yet here and that we are together longing for Christ to come make all things new, and also that he is already here, now, on this earth, in this place.” She mentioned how Ears to the Ground Family wishes to affirm not just the spiritual elements of faith (which, I will add, are the central preoccupation of the vast majority of faith-based music) but the physical elements as well, “such as care for the earth and the peace witness and the works of mercy.” This commitment is certainly reflected on their album, which is centered on holistic liberation. I love how it so joyously embraces the broadness of the good news of Jesus Christ, which is not just for individual souls but also for bodies and communities and for the whole created world—presently as well as futurely!
Full Moon in Juneis available for digital download or as a CD in a cardboard sleeve with handprinted letters (produced by Campos’s vintage, treadle-powered letterpress) and stamped with handmade rubber stamp art. The latter option is a limited edition of 200.
Organized by Image journal every summer, the Glen is equal parts craft workshop, arts festival, and spiritual retreat. It’s framed by the Christian tradition but welcomes spiritual wayfarers of all stripes. This year, due to the pandemic, it’s entirely online, with twelve different classes on offer, taught by renowned artists, writers, and critics. Visit https://imagejournal.org/the-glen-workshop-2021/ for more information.
“The last year has invited many of us into a thicker relationship with place: with the homes where we quarantine, the public spaces we navigate with new caution, the vacation destinations we dream about, and the neighborhood streets we walk to avoid going stir-crazy in the meantime. Even our computers have transformed from objects to places, ushering us into the homes of loved ones, yoga studios, concert halls, museums, and countless other virtual gatherings, including the 2021 Glen Workshop! This year we’ll be exploring the ways in which our surroundings feed our creative vision. And we’ll also consider how art—both making it and sitting with it—sharpens our capacity for attention to the places we live and move and have our being.”
Each class costs $950 and is open to all experience levels. The schedule is such that attendees can choose just one. Registration to any class gives you full access not only to five days (about three hours each) of expert instruction, in-depth conversation, and practice, but also to additional programming that includes faculty presentations, “experiments with poetry and place” with artist in residence Billy Mark, chapel services led by musician Charles Jones and chaplain Marilyn McEntyre, coffee hours, open-mic nights, centering prayer sessions, and yoga sessions. Again, it’s all online.
If you don’t want to register for a class but want access to the other content or just a sneak peek, there are “retreat registration” and “festival pass” options. Click here to view registration options. You can get a 25% off discount if you register in a group of three or more.
What follows is a full list of the workshops (hands-on, craft-based classes) and seminars (immersive, discussion-based classes). I’m considering registering for either the Rosen seminar on contemporary biblical art or the Overstreet seminar on film. The cost is reasonable, but it’s still high, so I have to see if I can make it work.
Workshops
“Poetic Text as Provocation” with Scott Cairns: “We will embrace an approach to poetry that privileges poetic text as a scene of meaning-making, distinct from any approach that would understand the poem as a site of meaning already made. We will begin most days with a reading of a great and provocative poem and discuss the provocations each of us registers in response to that poem. Then, we will share our works-in-progress, and each of us will offer our ideas about what might make each draft a richer, more suggestive, provocative occasion for the reader.”
“The Attention We Owe Each Other”with Shane McCrae: “It is important to almost every poet to find a community of fellow poets with whom they can share their work, and from whom they can expect serious and good-humored attention, and honest and direct critiques. Together, we will make that community. Our poetry workshop will not operate according to any particular idea save the idea that poetry is serious—that it is, in fact, among the most serious things in our lives—and that, consequentially, we owe each other seriousness, and intelligence, and sensitivity when we workshop each other’s poems. We will read and critique each other’s poems closely; we will prioritize whatever particular issues each poem asks us to prioritize while keeping in mind the issues its author has asked us to consider; and we will have fun together, the highest seriousness being joy.”
“Writing the Moveable Feast” with Alissa Wilkinson: “Food is what binds us together as humans. We all eat it. We all make it, or someone makes it for us. We all have opinions about it and preferences for it, which often come from the things that make us, well, us: our families of origin, our nationalities and ethnicities, our individual tastes, our beliefs about God and ethics, and our access to it. Food is the gateway to every aspect of human life; when we eat it, we’re participating in history, culture, and the economy.
“Feasting is one of the most important activities we can do as people. It’s an act of community-building, celebration, and even resistance to the forces that try to tear us apart. Many religious and spiritual traditions are built around feasting; the Bible ends at a wedding feast.
“So in this class, we’re going to talk about food, think about food, make food, and eat food. We’ll talk about how writers have interacted with food and food writing. We will try to understand what it might mean to feast together even when we can’t actually be together. And then we’ll do our own food writing, with the goal of exploring that common experience through our writing (in any genre).”
“Strange Countries: Writing the Inner and Outer Journey” with Fred Bahnson: “In sixth-century Ireland, groups of monks began the practice of peregrinatio, “going forth into strange countries.” The peregrini set off alone or in small groups in tiny coracles made of willow and animal hide, abandoning themselves to the winds and currents of the North Atlantic. A journey into the unknown.
“We moderns find it difficult to grasp the enormity of such an undertaking. Given how frequently we travel, we barely notice the existential threshold crossed upon leaving home. The peregrini remind us that we go on pilgrimage not to consume experience, but to be consumed. To feel again the porous borders between our inner and outer lives. If our rational age has obscured what Seamus Heaney called ‘a marvelous or magical view of the world,’ pilgrimage helps us find it again.
“In this class we will take a very ancient metaphor—the journey—and use it to explore our lives in the age of climate change, pandemics, and fragile democracies. We’ve all gone forth into a strange country, a journey in which we measure distance in time and cortisol levels rather than miles. Setting off in our coracles of narrative—essay, memoir, literary journalism, travel writing, nature writing—we’ll use our peregrinations to map our inner lives against the great stories of our age. We will write our physical journeys (working from memory), and we will write about shelter, intimacy with place, our yearning to be at home. As we traverse the continuum between pilgrimage and place-making, we will discuss various craft topics of literary nonfiction: form, character development (including place-as-character), narrative arc, and, perhaps most important, how to create the fictional ‘I’ that is your nonfiction narrator.”
“The Landscape of the Lyric Essay” with Molly McCully Brown: “The lyric essay combines the density, muscle, and music of the poem with the expansiveness, narrative momentum, and overt desire to engage with information of the essay form. Tied to the original notion of an essay as an effort, a trying, an attempt at making sense, its combined allegiances to the fragment and the whole, the actual and the imaginative, the image and the story, make it the perfect form for exploring and charting the landscapes—both exterior and interior—that make and mark our lives.
“Designed as an opportunity for poets craving a little space to move around, for essayists hungry to drill down to the core of language, or for any writer longing for a chance to experiment, investigate, and attempt, this generative workshop will serve as an introduction to the associative logic of the lyric essay and a chance to try your own hand at the form.
“In class we’ll read and unpack lyric essays from a variety of writers; work together to identify some unique features and possibilities of the form; write in response to prompts designed to help us explore a variety of geographical, sociological, emotional, and intellectual landscapes; and share and discuss our work as it develops. My hope is that you leave the workshop with many attempts and beginnings which might prove fertile ground for later work, and with at least one piece that feels more complete, or further along in its development.”
“Writing Research-Based Narratives for Young Adults” with Marilyn Nelson: “Our curiosity can nourish our reading and our writing, which can nourish the curiosity of our young readers and encourage them to ask questions and follow their own research paths. In this class we will examine some books recently published for middle-grade and young adult readers and based to varying degrees on historical events, asking what questions led to the necessary research, how the research was conducted, and how the material was organized and presented so it is appropriate for younger readers. How do we write for younger readers? How might an author write over their heads? How might an author write down to them? What questions does an author allow to linger? How much information is too much? How does an author find the right voice?”
“Developing Your Authentic Voice” with Charles Jones: “This workshop will focus on teaching artists how to bring their authentic selves to the craft of songwriting and successfully communicate what they want their audiences to hear and feel. We will listen to the music of some of the greatest songwriters of all time and examine what we feel when we listen back. We will explore why we connect deeply with some music, look at the connective tissue these masters created in their songs, and learn how we apply these techniques and tools to our own craft in service of our own unique stories and voices.”
“The Creative and Spiritual Practice of Calligraphy” with David Chang: “From the practical to the ethereal, writing a letter by hand offers a deeper connection to the text and to the viewer. We will cover both aspects of the art form of calligraphy as we learn the basics—including developing your own personal handwriting style—and learn to use handwriting as a creative practice that can also forge a deeper spiritual practice. Through meditational writing we will explore the art of handwriting as a tool for personal expression and as a means to connect with ourselves and also with others.”
“Landscapes and the Art of Seeing” with Suzanne Dittenberg: “In Sargy Mann’s article ‘On Cezanne’ he opposes the popular notion that Paul Cezanne was intentionally distorting the landscape through superimposed affectated abstraction, re-tooling visual information to titillating effect. Instead, Mann makes the case that Cezanne’s painting practice was more straightforward. He describes Cezanne as a relatively unremarkable draftsman who gave himself intensely to the act of looking. ‘As dedicated a realist as you could ever find.’ In Cezanne’s letters, we are given a window into his motivations when painting. He writes, ‘Now the theme to develop is that, whatever our temperaments or power in the presence of nature may be, we must render the image of what we see, forgetting every-thing that existed before us. Which, I believe, must permit the artist to give his entire personality whether great or small.’
“This is a class about seeing. Observational painting serves as a means to explore one’s individual spirit when encountering nature. Each day we will gather together on Zoom and also venture out to work en plein air in our own vicinities. Painting and drawing will serve as a mechanism for finding a new lens with which to view the natural world. A better understanding of nature’s underlying frameworks will result.
“Through daily discussion of drawing and painting techniques, we will cover basic strategies for seeing relative proportions, identifying values structure and understanding color in context. We will also address the use of limited palettes, strategies for achieving harmonious color and methods of paint application. Each afternoon will include time for reflection on the day’s process, experience and results.”
Seminars
“Contemporary Visual Artists Read the Bible” with Aaron Rosen: “The mere mention of a contemporary artist reading the Bible summons competing stereotypes. On one side stands the artist as clamoring missionary, producing pious kitsch. On the other sits the talented but godless iconoclast, scorning the Bible to the applause of intellectuals. It’s high time to get beyond these stereotypes, rooted in the culture wars of the 1980s, yet sadly back in fashion. There are brilliant artists of faith working with the Bible who have the power to challenge even the most ardent atheists, aesthetically and theologically. And there are artists without a spiritual bone in their bodies who engage scripture in ways that can teach devout viewers a thing or two about faith.
“In this seminar, we will see the Bible with fresh eyes, with the help of cutting-edge art across multiple media, from painting to video to virtual reality. Not only will they look at art, they’ll talk to top-notch artists themselves, who will join us by video from their studios around the world, from Los Angeles to London to Lahore. As one of the world’s foremost experts on religion and art, as well as a practicing curator, Dr. Rosen brings together scholarly and practical insights. And as a Jew married to an Episcopal priest, he has a special interest in how art can help us see difference more clearly and creatively at the same time.”
“How Place Becomes Poetry in Cinema” with Jeffrey Overstreet: “For most filmmakers, place is just a backdrop. But great artists of cinema know that place is as influential and as eloquent as any character. Whether he’s in the heat of Texas or the despair of a divided Berlin, director Wim Wenders is listening to what his location has to say. Martin Scorsese and Spike Lee both read New York City closely, but they see very different cities and zones defined by differing forms of prejudice. We’ll consider how one story, told by both Yasujiro Ozu and Claire Denis in different locations, is transformed by the context in which it is told. And we’ll watch the world opened up by the cinematographers of Terrence Malick as well as the animators Tomm Moore and Martin Rosen. A variety of special guests—filmmakers, film critics, and scholars—will join us for these journeys as we watch how human beings are shaped by the ground beneath their feet. The current guest list [subject to change] includes Scott Derrickson (Doctor Strange, Sinister), Justin Chang (film critic for the Los Angeles Times), Dr. Yelena Bailey (author of How the Streets Were Made: Housing Segregation and Black Life in America), and Doug Strong (My Angel Larry, River Road).”
“The Art of Contemplative Reading” with Richard Chess: “In this seminar, we’ll explore reading practices (poetry and prose) that may help us cultivate a contemplative mind. As we practice directing our attentions to different aspects of our experiences as readers—noting our physical experience, quieting our inner voices to enable us to hear more clearly the voice of a text, discerning the difference between noting elements of the text itself and commenting on, reacting to, or interpreting the text—we may also discover ways of engaging with texts (mostly literary) that will help us with our practice as artists and/or our spiritual practices. We’ll also do some writing—reflective writing and generative creative writing—to explore writing itself as a contemplative practice.”
PLAYLIST: I can’t keep up with all the quality Christian (or, for artists who eschew that label, spiritually inflected?) music recordings that are out there—recent releases as well as back catalogs dating as far back as the thirties. There really is a breadth, and I sometimes get frustrated when I hear people claim otherwise. (Yes, there’s a lot of really crummy Christian music too . . . but that doesn’t mean the entire genre should be dismissed!) During this season of Ordinary Time I’m going to endeavor to release a monthly Spotify playlist consisting of a random assortment of thirty psalms, hymns, and spiritual songs, each by a different artist. Here’s June’s:
CALL TO ARTISTS:8th Catholic Arts Biennial: Saint Vincent College in Latrobe, Pennsylvania, has issued a call for submissions for its eighth biannual juried exhibition of Christian-themed art. “This Biennial encourages submissions that expand representations of Christ, the Virgin Mary, biblical narratives, and the lives of the saints beyond Eurocentric presentations. Artwork made by women and persons of color is strongly encouraged. In addition to depictions of traditional Christian subjects, artists are urged to submit works that address social concerns from perspectives of faith pertinent to the contemporary moment. Works investigating the diversity of the human experience enlivened by Gospel values are also desired.”
Artists can be of any religious or denominational affiliation and can submit up to three works by the deadline of June 25. In addition to being exhibited September 6–October 29, 2021, at the Verostko Center for the Arts, the finalists will also be eligible for a top prize of $1,000, plus other cash prizes. The juror this year is David Brinker, director of the Museum of Contemporary Religious Art at Saint Louis University. (The painting on the promotional poster is The Holy Family by Janet McKenzie, a previous winner.)
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SONGS:
>> “Prarthana Kelkaname” (Hear Our Prayer): Jijo Hebron, a Christian worship leader from Kerala, India, and his wife Niveda Jijo released this YouTube recording on Sunday, in which they sing to God in the Malayalam language. The song’s English meaning is below. [HT: Global Christian Worship]
Hear our prayer and supplication, oh Lord It is the promise in your Son’s name: Whatever we ask, it will be granted. There is no one to take care of my worries apart from you Who stands as my father and mother
>> “Morning Prayer” by Langhorne Slim: From the album Strawberry Mansion, released this January.
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ANIMATED SHORT: If Anything Happens I Love You: “In the aftermath of tragedy, two grieving parents journey through an emotional void as they mourn the loss of a child.” Written and directed by Will McCormack and Michael Govier and animated by Youngran Nho and team, this thirteen-minute film won Best Animated Short at the 2021 Oscars. It’s amazing how much I feel for these characters after such a short time of getting to know them. Streaming on Netflix.
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ARTICLE: “Art and Interfaith Conversation” by Andrew Smith: Birmingham, England, is a religiously diverse city, home not only to Christians but also to Muslims, Sikhs, Hindus, Buddhists, Jews, and others. The Church of England recognizes this rich presence and has on staff a director of interfaith relations for the bishop of Birmingham, Canon Dr. Andrew Smith. Smith is interested in how art and artifacts can be used to develop conversations between people of different faiths and to create new conversations, and here he discusses a Birmingham Conversations project he led along that vein: multifaith group tours at the Birmingham Museum and Art Gallery and St. Philip’s Cathedral. These he embarked on with a posture primarily of learning, not teaching. [HT: Still Life]
Smith served as a consultant for the museum’s faith gallery, which highlights religious objects from various traditions. He discusses the importance of honoring the integrity of each object’s spiritual significance, and some of the difficulties of creating a space that’s welcoming to people of all faiths when certain faiths regard certain imagery as problematic or even forbid it. He also shares some of the responses of non-Christian participants to specific works of Christian art, in both the museum and the cathedral. Some from the latter are recorded in the following video:
The Birmingham Conversations also commissioned two local artists, Jake Lever and Mandy Ross, to produce work informed by their visits over a yearlong period to different places of worship around Birmingham.
Jake Lever (British, 1963–), Dance, 2016. Ink and gouache on paper.