I’m really fascinated by the fact that we think that history is truth, but it is not. History is what someone said was the truth at the time. Art is not the truth, but art can be truth; it can also be the fantasy of the truth, an exaggeration of the truth, or it could be simply beautiful or simply horrific. (…) The work that I make is part of English history, is not just of black history. It is reciprocal. Histories are entwined.
The failures of this show are not immediately in the works, but how the curators chose to conceive it. The short-circuiting and catch-phrasing stunts that have come to typify curatorial practice are slowly leading towards sterility. But if we look beyond the show’s slightly unimaginative presentation, Mlangeni’s images intimately and charmingly indicate a complexity in the Zion church, a complexity only a caring artist has.
Research is pivotal in my opinion to creating a strong body of work and also to have different viewpoints of a specific topic of interest. It must however be of significance to the researcher or artist. How it is perceived and of what relevance it holds to anyone besides the artist is relative. My concepts are more or less birthed from a personal context and then blown out of proportion, shrunk, distorted or disintegrated from which possible meaning and interpretations are shifted.
Dhlamini utilised the concept of time as historic through the fleeting moment of the camera lens to examine social ills in contemporary South Africa.
Understanding art as a talisman, a device that possess transformative energy, that is a vehicle for change, Shonibare has collated a heterogeneous survey of works by African artists, its Diaspora and of other backgrounds but who do not necessarily conform to a western vision of art and are sensitive towards African or Black matters.