What We Talk About When We Talk About The Rural

Cast-iron stove reclaimed by David Lundahl from a local farm;  the foundation for a new sculpture

[Editor's Note: As I am facing numerous writing deadlines, this seems like a good time to give a retrospective glance to the first two years of Art of the Rural. Over these weeks I will feature a few new articles, but also many favorites from the archives. Thanks again to everyone who has read and contributed; what began as a labor of love has become a project far larger, and far more rewarding, than I ever could have anticipated - and I deeply appreciate the readership and participation of such a diverse audience. Starting March 19th, we will offer new articles and share some new projects related to our mission.

What We Talk About When We Talk About The Rural was originally published on August 15, 2011.]

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While working on an Art of the Rural project at New Light Studios in southern Wisconsin, the self-created arts environment of David Lundahl (who, despite physical and economic hardship, rebuilt a dilapidated dairy farm into a vibrant arts space) I had a moment to learn that some of my comments after the recent Talk of the Nation piece on rural America were printed in The Daily Yonder, and that TOTN's Blog of the Nation gave The Art of the Rural an enthusiastic mention. It's an honor on both fronts, and timely, as I spent a good part of the drive up to New Light Studios thinking about the TOTN piece and its reception. 

If folks haven't had a chance yet, I'd encourage a listen--and also a perusal of the TOTN comments section both there and on the Blog of the Nation follow-up.  Very quickly, the real concerns over the loss of rural posts offices were either swept off the table by some commenters ("These towns have no other buildings they can't meet in front of?") or subsumed into predictably digested political rhetoric ("If you want rural America to have stuff like P.Os., health clinics, and communications access, you'd better vote for a "big-government" Democrat."). 

Of course, this is the level of discourse on a number of internet forums and comments pages--a gruesome spectator sport all to itself. What's different here is that, in my opinion, the Talk of the Nation piece was not entirely successful in its communication of the diverse set of complexities enmeshed in contemporary rural life--and it almost entirely ignored the question of rural arts and culture, the very fabric that unites these communities. 

While NPR consistently provides some of best broadcast news and commentary to be found anywhere, and while (contrary to aforementioned political rhetoric) both my conservative and liberal friends seem to value its in-depth coverage (see the reports from the GOP straw poll in Iowa), I left the rural segment of Talk of the Nation discouraged on a basic level. Here's a portion of my reaction published in The Daily Yonder:

More than anything, I wish the NPR producers had the foresight to keep Dee Davis [President of the Center for Rural Strategies] on the line with Neal Conan for the whole segment, so that he could have helped contextualize the excellent perspectives of the guests.

This is telling: culturally speaking, as Americans, do we all assume we "know" the rural equally well? Do we admit that the "face" of rural America is changing, that there are many people in cities who identify as "rural," and that rural youth have a stake in these discussions?

Neal's language during the transitions spoke (alternately) to all the old assumptions about rural America: it's either a pastoral or a broke-down ghetto. The guests offered perspectives that challenged this, but I worry that the format of the segment and Neal's questions may, in the end, not have done the work of challenging his listeners--something NPR is generally adept at doing.

Writer and producer Mary Phillips-Sandy has added a much-needed critique of that use of language on her excellent A Lot of Consonants blog:

One of the things that stood out to me was the host’s use of the word ‘heartland’ as a synonym for ‘rural America.’ It’s a common idiom and a disingenuous one. Where is this heartland, exactly? Does the expression mean a geographic center or an emotional center? If the former, it fails to include all the parts of rural America that exist at the nation’s edges and farthest-flung points. If the latter it is patronizing, because it locates rural America in the realm of abstract sentiment, instead of on a map, right there, or right here.

An emotional center, in the realm of abstract sentiment: this eloquently gets at how Americans with little direct rural-experience can sometimes describe and qualify non-metropolitan life. If we think about this from a literary perspective, the use of "heartland" is simply an updated term for "Arcadia," that place of the literary pastoral invented by Theocritus--writing from the library in Alexandria, ca. 300 B.C. For this poet, it was a place of shaded groves of song and love, a landscape of man's communal experience with nature. 

In actuality, Arcadia was a rocky and barren region where very little grew. Two millennia later, we find that readers (and nations) need to have a pastoral myth, a place to invest the unalienable values of their people. And, updated in the modern age, they also need to view their Arcadia simultaneously as back-woods region where acts and sensibilities that would not be tolerated in urban centers can somehow be found permissible (consolidated schools, drastically insufficient health services, mountaintop removal, and so on).

Whether the author is Theocritus or a speech-writer for any of the forthcoming 2012 campaigns, this language ignores one basic and inseparable fact: the rural and the urban are intimately connected.

Bob Dylan's Direction Home

[Editor's Note: As I am facing numerous writing deadlines over the second half of February, this seems like a good time to give a retrospective glance to the first two years of Art of the Rural. Over these weeks I will feature a few new articles, but also many favorites from the archives. Thanks again to everyone who has read and contributed; what began as a labor of love has become a project far larger, and far more rewarding, than I ever could have anticipated - and I deeply appreciate the readership and participation of such a diverse audience. In March we will offer new articles and series, and share some new projects related to our mission.

Bob Dylan's Direction Home was originally published on January 25, 2011. His summer tour did not travel through Minnesota.]

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City’s just a jungle, more games to play
Trapped in the heart of it, trying to get away.
I was raised in the country, I been working in the town
I been in trouble ever since I set my suitcase down.

     --from "Mississippi"

Last week Aaron, a reader from Ohio, passed along some very interesting news. It appears that Duluth, Minnesota, Bob Dylan's birthplace, is actively working to bring back their estranged native son for a concert on his 70th birthday. The news of these plans has been documented in forums on the encyclopedic Dylan resource Expecting Rain, and was confirmed last month in the Duluth News Tribune, where John Ziegler reported that city officials are currently in talks with Dylan and his management to bring him back to Minnesota on or around his May 24th birthday. 

As with all things Bob Dylan, this story contains a good deal of rumor and apocrypha. For instance, I heard that the small mining town of Hibbing, Minnesota, Dylan's hometown, had originally sought to welcome the musician back on his 70th birthday (Aaron tells me that Dylan last visited for his ten-year high school reunion, where he was roundly ignored by his former classmates), yet Mr. Ziegler reports that Duluth had extended their invitation a full year ahead of schedule, contacting him on his 69th birthday. Regardless, if Dylan accepts this invitation we will see a great deal of media attention focused on his rural Minnesota roots. While there may be a nostalgic whiff to such reflections, it is significant to think of Dylan-the-70-year-old back in Minnesota, over four decades after he recorded his generation-defining howl of "no direction home".

If we put that song--and the long-view of Dylan's legacy--in perspective, then what could also come out of such a birthday in Minnesota could be a reappraisal of a whole generation's relationship to rural place. While Dylan did his best to shirk his "voice of a generation" status, it's clear that his life narrative, captured so eloquently in "Mississippi," is representative of many of his fellow baby boomers: that first wave of the "rural-brain drain," many of whom would later take part in the flight out of America's urban centers and into a suburban life where rolling stones meet their cul-de-sac. 

However, Dylan's last handful of records have embraced the traditional forms of blues and country music just as baby boomers are returning to facets of their own rural upbringing. While the local and organic food phenomenon is part and parcel of this generational trend, many are realizing (as Wendell Berry did so many years ago, in his essay "A Native Hill")  that you can go home again. In my own home region this has been occurring for a few years, as baby-boomers begin to form organizations to preserve our small Ohio Valley town--and to hopefully bring it back to some semblance of its former self. 

Beyond this, the issue becomes one of what "homecoming" means, and how the rural diaspora negotiates this return. As this teenager's video from Hibbing suggests, life never stopped in these communities, and those who stayed both welcome and resent the influence of those who left.

We'll be following the events surrounding this birthday concert; until then, here's a short video produced by the University of Minnesota in conjunction with the UM Press's release of Highway 61 Revisited: Bob Dylan's Road from Minnesota to the World, edited by Colleen J. Sheehy and Thomas Swiss:

Bringing The Yarn Bomb To The Country

[Editor's Note: As I am facing numerous writing deadlines over the second half of February, this seems like a good time to give a retrospective glance to the first two years of Art of the Rural. Over these weeks I will feature a few new articles, but also many favorites from the archives. Thanks again to everyone who has read and contributed; what began as a labor of love has become a project far larger, and far more rewarding, than I ever could have anticipated - and I deeply appreciate the readership and participation of such a diverse audience. In March we will offer new articles and series, and share some new projects related to our mission.

Bringing The Yarn Bomb To The Country was originally published on June 9, 2011. International Yarn Bombing Day is set for June 9th this year.]

By Rachel Reynolds Luster, Contributing Editor

International Yarn Bombing Day will occur for the first time this Saturday, June 11th. The event was the brainchild of Joann Matvichuk, a “domestic goddess” who lives and works in Lethbridge, Alberta. Her motivation is to encourage knitters and crocheters to perform crafted graffiti on the same day, around the world as a collective group.

For those not familiar with the concept of yarn bombing, it’s a form of graffiti and cultural activism that involves repurposing aspects of the urban landscape by covering them with knitted and crocheted adornments. The movement was started in 2005 by Texas artist Magda Sayeg. At the time, Sayeg was the owner of a yarn shop in Houston and was overcome with “a selfish desire to add color to my world.” In reaction to the urban landscape and the lack of warmth she found there, she knitted a cozy to cover the metal door handle of her shop. She then knitted a sheath for the stop sign across the street. Passersby stopped and noticed. They took pictures. She was encouraged by the reaction and began covering items across the city. 

Sayeg and a group of fellow knitters have since yarn bombed items across the world including parking meters in Brooklyn, a bus in Mexico, and a twenty-six foot statue of a soldier in Bali, neutering its violence, according to a 2010 article in The Guardian. In that same article, Sayeg says, “In this world of technology, over-development, fewer trees and more concrete, it is empowering to be able to beautify your environment." This is a powerful statement in action. Sayeg, now in Austin, has spawned an international movement with yarn bombing groups popping up not only across America but also in Japan, Britain, Scandinavia, South Africa, and Australia.

Generally done in cover of darkness, some of the participants wear masks and relish the role of artistic vagrants. Like all unsanctioned street art, yarn bombing is illegal, and Sayeg’s original group of knitters in Houston crafted a terminology for their work based on the world of hip-hop, creating names for themselves such as Notorious N.I.T. and P-Knitty. The group as a whole was called Knitta Please or just Knitta. Further information on the history of the movement, Magda, and International Yarn Bombing can be found here.  

I’m not really good at knitting, but I love to do it. I’ve crocheted for as long as I remember. My great-grandmother taught me when I was 4 or 5 to do a chain and basic single stitch. I remember getting a crocheted potholder every Christmas from Nanny with a five dollar bill folded up inside. While they were truly horrible potholders (acrylic yarn easily melts), I still have an entire collection along with the many scarves and pillows she made for me over the years. I keep them because they are touchstones of my time with her and all that she shared with me. They represent personal remembrances, a set of skills, and bright objects that are both functional and decorative.

I am also enamored with the idea of knitting or crocheting to affect cultural change. Yarn bombing definitely falls into the category of “craftivism,” a concept developed by Betsy Greer, whose website is a resource for many in the DIY and feminist craft movements. I love that those participating in yarn bombing, at least on one level, are taking action to reclaim their urban landscape, one that they see as cold and distant, by beautifying and changing it with a craft seen mostly as domestic, predominately functional, and in many circles--I would imagine especially in an urban context--irrelevant to modern society. Participants are reclaiming public spaces as home. Still, I have been contemplating what form such a movement would take in rural America and what the motivations and implications might be.

 Photograph by DPA

First, I believe that many of the rural yarn bombing projects would stay around. Rather than temporary remnants of acts of activism, removed promptly by city employees tasked with keeping the city clean, I think rural examples would be adopted by many as decorative aspects of community life and remain part of objects such as mailboxes or garden swings where they were placed. I also believe that it might cause a resurgence in rural textile craft and appreciation of it. If we factor in, for example in my community, that there are many people, especially women, raising fiber animals and creating yarn that could be used, the implications become economic. These are just some of the possibilities that come to mind, but I would like to encourage any of you who knit or crochet to yarn bomb something, anything, in your rural communities on June 11. Of course, I believe we should locally adapt our methodology for such activities. If you’re going to yarn bomb something at someone’s home, you might ask first. I think, probably, public spaces are fair game. It doesn’t have to be large, could be something as simple as the first door handle that Magda did at her shop in Houston. Yarn bomb your local senior center, or better yet, get those folks involved!

In the spirit of engagement, I sent a note to Joann Matvichuk, organizer of International Yarn Bombing Day, asking if she had communicated with any groups or individuals planning on participating in the event from rural America. She was kind enough to pose the question on the IYBD facebook page and received dozens of responses of interest. Two responses in particular struck me as relevant as we think about what the implications might be for rural yarn bombing activities.

Corrine MacKrell: “I grew up rural. If I were going to yarn bomb at home, I would personalize it like a gift. A camo scarf on or around the garden gnome of a hunting family, flowers in her favorite color for the lady down the road, etc.”

Shane Raymond: In the country we have to be more discrete and organic with our tags. Since I know most of the people and their personalities I can tailor my tags better as well. Overall I would say it's much more personal. Example, a colorful spider webs in the trees in deep state land. The only people that will see them are middle-aged hunters.

I encourage you to join the conversation on the International Yarn Bombing Day’s Facebook page. If you do a project, I’d love for you to share it with us. I’m interested in your photographs and in learning how the projects are perceived in your community. I’ll share my story too.

How The Rural Could Save Contemporary Art

Last Chance installation; Erik Van Lieshout, Art Basel

[Editor's Note: As I am facing numerous writing deadlines over the second half of February, this seems like a good time to give a retrospective glance to the first two years of Art of the Rural. Over these weeks I will feature a few new articles, but also many favorites from the archives. Thanks again to everyone who has read and contributed; what began as a labor of love has become a project far larger, and far more rewarding, than I ever could have anticipated - and I deeply appreciate the readership and participation of such a diverse audience. In March we will offer new articles and series, and share some new projects related to our mission.

How the Rural Could Save Contemporary Art was originally published on July 6, 2011. For more information, we recommend a visit to the Rural America Contemporary Artists organization.]

Last week, on the morning before The National Rural Assembly, I had the privilege of attending a roundtable discussion on rural arts and culture hosted at the Bush Foundation in Saint Paul. This conversation was cosponsored by the Arts and Community Change Initiative, the Arts and Democracy Project, the Center For Rural Strategies, and InCommons -- and these organizations brought together an inspiring cohort of artists, scholars and arts practitioners working to cultivate the cultural life of their rural communities.

A profound number of challenges and solutions were raised in those discussions; while I will offer a more detailed summary of the events soon, a few persistent questions emerged and then re-emerged across the morning's conversation: How do we create and share art that speaks from our local cultures, yet also reflects the modern economic and global realities of our places? What is the tension between  traditional and modern (university-endorsed) notions of art-making? Is there a way to integrate these practices into the stories a community tells about its past, present, and its future? How does the community's access to technology (especially broadband) alter this work? And, importantly, how do we impart all of these concerns to the next generation--how do we offer a narrative of plabe and culture inclusive to rural youth?

Though these are large questions, and their solutions will be years in the making, I was ultimately struck by how different these discussions sounded than those that revolve around the contemporary art world, or even its adjacent academic community. While there are daunting imperatives in the preceding paragraph, its content is surely not rural-specific. However, because of the host of pressing issues facing rural America, many of our artists and arts organizations must directly engage with these questions of representation and equity, and with art's tenuous position in communities dealing with crises in health care, housing and education. Because our work takes place on a smaller scale, we turn from these issues at our own peril. As a preface to the roundtable discussion, Dee Davis, president of The Center of Rural Strategies, offered this timely line from W.B. Yeats: in dreams begin responsibilities. 

So, how could the rural save contemporary art? 

I'd like to offer below three recent editorials by respected art critics, writing for respected arts publications. Each writer, upon returning from the major summer art shows (here, the Venice Biennale and Art Basel), identifies specific symptoms of a general sickness in the art world. On one hand, it's heartening to hear these writers articulating some of very same concerns of folks engaged in rural arts and culture; on the other hand, the sickness diagnosed here seems to beg not only for greater equity and inclusion along economic and geographical lines, but also for a wider sense of cultural inclusion. I'd like to offer these three articles, and then suggest that folks consider the rural artists they know (or those we've highlighted here on in our links and map resources): from the traditional to the avant-garde, how would a broader discussion of these artists help to make the contemporary-art-body whole and healthy?

Writing in New York Magazine, Jerry Saltz laments "Generation Blank," the coterie of recent university-trained artists who are "too much in thrall to their elders, excessively satisfied with an insider’s game of art, [and] not really making their own work." Here is how Mr. Saltz begins his editorial:

I went to Venice, and I came back worried. Every two years, the central attraction of the Biennale is a kind of State of the Art World show. This year’s, called “Illuminations,” has its share of high points and ­artistic intensity. (Frances Stark’s animated video of her online masturbatory tryst with a younger man hooked me; Christian Marclay’s The Clock, which captivated New York earlier this year, rightly won the Gold Lion Prize for Best ­Artist.) Yet many times over—too many times for comfort—I saw the same thing, a highly recognizable generic ­institutional style whose manifestations are by now extremely familiar. Neo-Structuralist film with overlapping geometric colors, photographs about photographs, projectors screening loops of grainy black-and-white archival footage, abstraction that’s supposed to be referencing other abstraction—it was all there, all straight out of the seventies, all dead in the ­water. It’s work stuck in a cul-de-sac of aesthetic regress, where everyone is deconstructing the same elements. 

Sixth Still Life installtion; Katharina Fritsch, Venice Biennale

In our second arts clipping, András Szántó of Artworld Salon returns from Art Basel and offers two examples of "interesting disconnects" in recent art news:

First, between the ebullience of the art fair and the dark financial clouds roiling over Europe, where states teeter on the edge of insolvency and people are taking to the streets. There is a yawning chasm right now between the revived luxury spending boom and the malaise that grips the bottom ninety-eight percent. The subject kept coming up, quietly but persistently, at parties around town. 

Second, during an Art Basel Conversation I moderated on the future of museum collecting, a London-based curator from Bangladesh pressed the assembled directors, and in particular Chris Dercon of the Tate Modern, when and how they will genuinely engage his community and others like it—not just through occasionally showcasing artists, but in a deep way. All agreed that, good intentions and planned initiatives notwithstanding, we’re a long way from making art institutions truly inclusive.

Away From The Flock; Damien Hirst

In "We Don't Own Modern Art - The Super Rich Do," Jonathan Jones of The Guardian recasts Szántó's question with an eye on the mainstream middle-class audience that still grants contemporary art its cultural legitimacy:

But who are they, these people? I would genuinely like to know. The popular assumption seems to be that today's art collectors are "Russian oligarchs". Certainly the spectacle of Roman Abramovich's yacht drew attention to the oligarchic presence at this year's Venice Biennale. One thing is certain – the big-time buyers of art are people in the financial sector who are weathering our troubled times a lot better than high street businesses, nations picked on by Standard & Poor's, or public sector workers.

And yet, for the last couple of decades, contemporary art has flourished through an alliance of the rich and the not-so-rich. It is the same educated, probably public-sector-employed middle class (many of whom marched this week) that enthusiastically visit galleries and art fairs. It is these fans of modern art who have helped, by their acclaim, to generate the charisma that makes it apparently worth so many millions.

Of course, we're already seeing an urban, university-educated, DIY arts movement that is helping to provide the response to these writers' concerns; this DIY culture, which is beginning to make inroads to rural artists and organizations, carries an aesthetic and a sense of empowerment that we all should observe and then integrate into our work. Further, as advocates for rural arts and culture, we should consider what we can bring to broader discussions like those above--and not cultivate an anti-modern art, anti-intellectual stance that only denigrates urban and rural audiences alike.

After reading these pieces, and after an inspiring roundtable discussion, I take away two beliefs. First, by including to a greater extent the voices of rural arts and rural groups within our contemporary arts dialogue, we will make all of the Arts more healthy--and more relevant to more people. And, lastly, the rural can save contemporary art in much the same way that contemporary art can come to the service of the rural: by working across those rural-urban lines and recognizing our shared responsibility to each other.

A Rye Whiskey Rural Arts Metaphor

Templeton's home-grown rye crop; Brewvana

[Editor's Note: As I am facing numerous writing deadlines over the second half of February, this seems like a good time to give a retrospective glance to the first two years of Art of the Rural. Over these weeks I will feature a few new articles, but also many favorites from the archives. Thanks again to everyone who has read and contributed; what began as a labor of love has become a project far larger, and far more rewarding, than I ever could have anticipated - and I deeply appreciate the readership and participation of such a diverse audience. In March we will offer new articles and series, and share some new projects related to our mission.

[A Rye Whiskey Rural Arts Metaphor was originally published on February 9, 2011. A review of Kristian Day's excellent documentary Capone's Whiskey: The Story of Templeton Rye is forthcoming. The trailer for this film is included at the conclusion of this piece.]

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We occasionally like to dwell on issues of food culture and the culinary arts that have a particular rural connection (see the search function on the sidebar for Ian Halbert's excellent series of articles), and today we've found a controversy that has developed across the state of Iowa that may be of interest to our readers.

The story involves Templeton Rye, a small-batch rye whiskey distilled in Templeton, Iowa. With the exception of liquor connoisseurs, most folks outside of Iowa--even most folks in the midwest--probably have never heard of Templeton, despite the fact that it is one of the most sought-after whiskeys in the United States. It's also a whiskey with a compelling local and historical legacy. Here's a brief introduction from the distillery's site:

When Prohibition outlawed the manufacture and sale of alcoholic beverages in 1920, many enterprising residents of a small town in Iowa chose to become outlaws – producing a high caliber and much sought-after whiskey known as Templeton Rye.

Based on its extremely smooth finish, the American rye whiskey earned the nickname of “The Good Stuff” and quickly brought a certain degree of fame to the doorsteps of Templeton (pop. 350). As the premium brand of the era, Templeton Rye fetched an impressive $5.50 per gallon – or approximately $70 by today’s standards.

Over the course of its storied history, Templeton Rye became Al Capone’s whiskey of choice, quickly finding its way to the center of his bootlegging empire. Hundreds of kegs per month were supplied to Capone’s gang who in turn filled the demand of speakeasies throughout Chicago, New York and as far west as San Francisco.

Capone was eventually convicted on charges of tax evasion and sent to prison. Later legends suggest that a few bottles even found their way inside the walls of Alcatraz to the cell of prisoner AZ-85.

Although most American whiskeys ceased production after prohibition ended, Templeton Rye continued to be produced illegally in small quantities for loyal patrons. More than eighty-five years later, the infamous small batch rye whiskey finally returned – made available legally for the first time ever in 2006.

While the Capone connection may be enough to tempt a taste, the product's history is far from a gimmick; this is one of the finest, and most unique, rye whiskeys that money can buy. Beyond the connection to Prohibition and Alacatraz, this is no doubt also related to the local elements of this product's creation, to the care that the distillers--and the town itself--has put into each bottle. As their blog indicates, this distillery is intricately linked to its home region.

The Templeton controversy, however, has emerged at the convergence of all the wonderful attributes contained in the previous paragraph. Iowans want to purchase a quality drink with an Iowa connection,  stores in the state wish to stock this local gem, and--to confound this seemingly simple example of supply and demand--a huge number of urban, coastal connoisseurs are desperate to also enjoy a sip. Extraordinarily limited quantities of Templeton Rye can be found in upscale liquor stores in New York City, San Francisco and Chicago, often at considerably higher prices. Even within Iowa, it is very hard to find the product; often local stores will only receive 2-4 bottles a month. People turn to Facebook and Twitter (#TRspottings) to report when and where they have found "the good stuff."

Ironically, then, a product which began as a contraband item has, through different circumstances, become again a subject of hush-hush conjecture. This has led, within the state of Iowa and no doubt through internet chatter, to the perception that the scarcity of Templeton Rye was linked to a single likely cause: Templeton was shipping a larger proportion of its product to distant cities. As the video below and the site's allotment data indicate, this was only a perception. The vast majority of Templeton Rye stays within the Iowa border.

Herein lies a multifaceted metaphor. We see in this story those ever-present tensions between the local and the cosmopolitan, between the rural and the urban; we also see here the point at which a fantastically successful rural, regional business reaches a challenge that has less to do with profit-margins than with the community on which the entire enterprise is rooted. As a culinary art form, this is a kind of instructive tale for artists working within other mediums.

Also, looking more broadly at the well-earned success story in Templeton, we have an aspirational model for the rural arts. It's a sort of material and aesthetic challenge for contemporary rural artists in all mediums, how to balance the desires of rural and urban audiences--and how to reach one's local audience in such a way that they take the kind of ownership over their region's work that Templeton's Iowa base has exerted. While this controversy has been a challenge to the distillery, it's an envious one for most rural artists. Imagine if the words "Templeton Rye" and "Batch 4" were interchanged in the video below with any number of other words: "our recent series of paintings", "our recent book of poems", "our current recording:"

A Moral Failure: Foundations and Rural America

Web banner from the Council on Foundations 2011 Annual Meeting

Yesterday on our Arts and Culture Feed we linked to the breakdown of President Obama's NEA budget proposal by Americans For The Arts. While discussions on this budget circulated yesterday, Charles Fluharty, President of the Rural Policy Research Institute, testified before the Agricultural Committee of the Senate to discuss how federal and private-sector forces can better serve rural communities and rural development. His full testimony can be found at The Daily Yonder, and video of the testimony begins at the 162 minute mark here.

As we've seen previously in creative economies and creative placemaking, artists and arts organizations both offer immense contributions to local economies and benefit from inclusion within the framework of rural development. 

For that reason alone, folks will be very interested to read Fluharty's analysis of the level of investment in rural communities by our national foundations. Generally speaking, rural America is 80% of the country and 20% of its population, yet these communities receive less than 3% from the major national foundations. (Many estimates put this number as low as 1%.) 

This "institutional and moral failure" is complicated by these foundations' tax status; in exchange for working towards the public good, these entities receive deductions and exemptions. Below, Fluharty's testimony suggests that not only is this an example of a gross inequality, but it's also a breach of public trust:

Beyond these public sector challenges, a concomitant rural disadvantage in philanthropic funding also remains significant. A 2004 report by the National Committee for Responsive Philanthropy, “Beyond City Limits: The Philanthropic Needs of Rural America,” found that out of 65,000 grant-making foundations, only 184 made grants characterized as “rural development.”

Rural America remains challenged by this long-standing, differential disadvantage in philanthropic investment in its people, organizations, and institutions. And this is now more critical than ever, as federal, state and local government resources continue to decline. Because of the generous tax subsidies granted foundations and their donors, their presidents and trustees enter into a covenant with the American people, in which our government and these institutions jointly assume an obligation to steward this awesome public trust so as to optimize the public good achieved, in exchange for the lost public sector revenues and resources, as a result of tax deductions and exemptions. An awesome challenge, indeed…….As with all subsidies, deductions, and exemptions, federal budgetary pressures are again calling these dynamics into question, as both more research and more transparency are sought.

While redlining has been decried by national foundations for years on the part of government, a current de facto foundation redlining of rural America simply must be addressed. Federal funding for community capacity continues to decrease, and rural safety net resources are in dire need. Yet, American philanthropy continues to distribute less than 3% of its annual payout to the people and places of rural America, which comprise 20% of our population and 80% of our natural resource base. In fact, foundations have withdrawn further from rural commitments in the past five years, as need has increased exponentially.  These foundations, and the generous tax subsidies provided to donors, create a public partnership in pursuit of the public good.  This geographic inequity must be named.  It is an institutional and moral failure; and one so long-standing that serious inquiry regarding whether this is an abuse of a solemn public trust should be considered.

[Editor's Note: In the spirit of full disclosure, Charles Fluharty is the father of Matthew Fluharty, Art of the Rural Editor.]

Reconsidering Grant Wood's Revolt

[Editor's Note: As I am facing numerous writing deadlines over the second half of February, this seems like a good time to give a retrospective glance to the first two years of Art of the Rural. Over these weeks I will feature a few new articles, but also many favorites from the archives. Thanks again to everyone who has read and contributed; what began as a labor of love has become a project far larger, and far more rewarding, than I ever could have anticipated - and I deeply appreciate the readership and participation of such a diverse audience. In March we will offer new articles and series, and share some new projects related to our mission.

Reconsidering Grant Wood's Revolt was originally published on January 4, 2011.] 

This morning The Daily Yonder published an excellent review of Grant Wood: A Life, a new study of the legendary regionalist painter by R. Tripp Evans. Within her review "The Edgy Idylls of Grant Wood," Cyndy Clark notes many of Evans's new ideas on the use of gender and sexuality in Grant Wood's work--and Ms. Clark finds a way to artfully integrate this shifting interpretive terrain into the lines of the artist's most iconic canvas, American Gothic:

One of Wood’s eccentricities seems to have been a fascination with death and funerary subjects.  According to Evans, the gothic arch was a common 19th c. American folk art form that referred to mortality. Wood and his mother lived for ten years in a small apartment above a Cedar Rapids funeral parlor with a coffin lid as its front door, so the connection seems reasonable.  The American Gothic house may also represent the place where Wood spent the first eleven years of his life, in Anamosa, Iowa, the house where his father, Maryville, died.  The artist spent those early years hiding his artistic talents from Maryville, a man’s man who considered art feminine and only for sissies, an attitude consistent with his Midwestern contemporaries. Wood said, regarding his father’s disapproval of his art, “For a farmer’s son in Cedar Rapids, Iowa, to say he wanted to paint pictures for his life work was as startling as a girl to announce she wanted to live a life of shame.”

Wood’s troubled relationship with his father contributes an obvious and psychologically predictable influence on many of his paintings.  Although the model for the male figure in American Gothic was his dentist, his resemblance to Maryville, a stern Quaker, is striking and confirmed by Wood’s sister, Nan. The prongs of the pitchfork, echo the seams of the farmer’s overalls and form the letter “W,” to evoke Maryville Wood.

Ms. Clark's review continues on to make a number of important connections between the varying responses to American Gothic, suggesting that we still have much to learn from Mr. Wood's situation, his place in that time-honored American-Arts-Bermuda-Triangle between rural, urban and academic spaces, and from the ideas he so gracefully articulated on canvas. 

Her writing led me back to an essay of Wood's I hadn't read in long while: "Revolt Against the City." As modern readers, we can scan the lines below in full cognizance that rural and urban spaces are inescapably interconnected, that a "revolt" from one merely means hardship for those involved in the rebellion. With this book review in mind, we come to understand that Grant Wood may not have argued such a basic dichotomy. Instead of revolting against the city, perhaps Mr. Wood would point the contemporary rural arts towards considering how they anchor regional artistic (and economic) centers:

Because of this new emphasis upon native materials, the artist no longer finds it necessary to migrate even to New York [or to emulate French painting, which Wood discusses before this quote], or to seek any great metropolis. No longer is it necessary for him to suffer the confusing cosmopolitanism, the noise, the too intimate gregariousness of the large city. True, he may travel, the may observe, he may study in various environments, in order to develop his personality and achieve backgrounds and a perspective; but this need be little more than incidental to an educative process that centers on his own home region.

.....

Let me try to state the basic idea of the regional movement. Each section has a personality of its own, in physiography, industry, psychology. Thinking painters and writers who have passed their formative years in these regions, will, by care-taking analysis, work out and interpret in their productions these varying personalities. When the different regions develop characteristics of their own, they will come into competition with each other; and out of this competition a rich American culture will grow. It was in some such manner that Gothic architecture grew out of competition between different French towns as to which could build the largest and finest cathedrals. 

.....

I am willing to go so far as to say that I believe the hope of a native American art lies in the development of regional art centers and the competition between them. It seems the one way to the building up of an honestly art-conscious America.

The Carter Family Fold and Johnny Cash's Last Performance

Photograph by William W. Robinson of Friends of the Carter Family Fold 

[Editor's Note: As I am facing numerous writing deadlines over the second half of February, this seems like a good time to give a retrospective glance to the first two years of Art of the Rural. Over these weeks I will feature a few new articles, but also many favorites from the archives. Thanks again to everyone who has read and contributed; what began as a labor of love has become a project far larger, and far more rewarding, than I ever could have anticipated - and I deeply appreciate the readership and participation of such a diverse audience. In March we will offer new articles and series, and share some new projects related to our mission. ]

••••••••••

"He insisted on walking into the Fold that night," Hiltons resident Pat Jones told me a week after Johnny's performance. "They wanted to bring him in using a wheelchair, but he said no, he wanted to walk up to that stage himself."

Whenever I have friends that are looking to take a trip somewhere, one of the first places I recommend is The Carter Family Fold in Hiltons, Virginia. A few years back, I had the chance to attend one of their Saturday evening concerts and hear Janette Carter sing "I'm Thinking Tonight of my Blue Eyes." It's one of the songs that her father and mother, A.P. and Sara, along with aunt Maybelle, immortalized in an early Carter Family recording. Though Janette was frail, she was helped to the stage so that she could take the autoharp and begin the night's music with that selection from her family's legacy.

As she sang, I looked around. Underneath the generous tin roof, families and young couples sat and listened, children ran across the dance floor in front of the stage. It was an atmosphere and an inter-generational audience that harkened back to a time when traditional music--folk music--was actually sung and enjoyed by "folks", not cloistered behind the turn styles of cafes and concert venues. Ms. Carter and her brother Joe created the Fold in 1979 to honor her family and to give a piece of her family's heritage back to the community. When I walked in, I felt at home: large paintings of the Carters adorned the stage, homemade chili and pie beckoned from a window in the back, and a sign reminded me this was hallowed ground: no smoking, no drinking, no cursing.

A few months after Ms. Carter's song, she passed away. Here's Joe Wilson, President of the National Council for the Traditional Arts, remembering Ms. Carter and her legacy at the Fold:

Janette was not the Carter with the husky, penetrating female voice, perhaps the finest country female lead of all time. That voice belonged to her mother, Sara. She was not the lead guitarist who invented country guitar lead with its "church lick" and unrelenting emphasis of melody. That guitarist was her Aunt Maybelle. She wrote songs, but was not the greatest composer and arranger in country music history. That person was her father, A. P. Carter. She never married anyone famous, and individual fame never came to her. The Carter Family was a depression-era band that broke up after a mere 14 years, and Janette and her father returned to the Virginia mountains with considerable fame, but no cash. She worked as a cook at the elementary school, and raised her family. But she promised her father to keep his legacy, and that promise was kept in a hall she financed and her brother Joe built in the style of a burley tobacco barn. There she presented the local artists she adored and the famous who came to borrow bits of Carter magic. She kept the prices low and the quality high. She had time for the most humble, and enough love to fill this valley beside Clinch Mountain. 

The Carter Family Fold site has a lot to offer. First and foremost, you can check out their show schedule and also, if distance is an issue, purchase a ticket to the streaming video archive of dozens of recent shows. The grounds also serve as a preservation site for A.P. Carter's cabin as well as a family museum. Also worth visiting: The Friends of the Carter Family Fold has a wonderful selection of photographs and streaming music of the later generations of Carters to follow A.P., Sara and Maybelle.

One of the Fold's other rules: no electric instruments. This rule was waived for only one person: Johnny Cash, the husband of her cousin June and a frequent visitor to the Fold. On July 5, 2003, two months before his death, Mr. Cash made an unpublicized return to the stage in Hiltons for what would be his final public performance.

Here's Kimberly Burge, in Sojourners Magazine telling the story:

The Ovation began with those closest to the entrance that had been blocked off for his arrival. As the wave rippled across the audience, people took to their feet when Johnny emerged from his car, before he even stepped foot inside the Carter Fold and well before he sang a note.

Dressed head to toe, naturally, in black, he did indeed walk through the doors, slowly and propped up by two assistants. John Carter Cash, his only son, supported him from behind. The crowd parted, and he stopped and rested a few moments before attempting the three stairs that led to the small wooden stage. His body was frail, but his face still evoked the authority of an Old Testament prophet. he smiled bashfully at the thunderous reception.

Bursts of applause greeted each point of this 10-minute journey and reached a crescendo at the familiar opening notes of his first song, "Folsom Prison Blues." Although the backs of his hands appeared darkly bruised, Johnny played an acoustic guitar, as did his son. The wild greeting continued with his next number, "Sunday Morning Coming Down." Cries of "We love you, Johnny!" broke through the cheers.

Then he spoke to the crowd. "I don't really know what to say about how I feel tonight, being up here without her."

He placed only the slightest emphasis on that last word. The place fell silent for the first time that evening. Johnny sighed, his chest rising and falling slowly as he looked down at the guitar he quietly strummed. "June and I were together 40 years, and the pain is so severe, there's no describing it. You lose your mate, the one you've been with all those years, and I guarantee you it's the big one. It hurts so bad...it really hurts.

He thrummed the guitar again, two or three times. The ceiling fans clattered overhead.

"But every day the last week or so, it seems to be getting a little bit better, knowing that I was coming up to celebrate her birthday and the excitement of all that. Coming to her old homeplace here on the banks of Clinch Mountain, where we spent so much time and had so much love for each other. I just wish I could share it with you, how we felt about each other." he stared unseeingly down at the stage for a moment, then looked again toward his audience.

Luckily, video exists of this historic evening:

[The Carter Family Fold and Johnny Cash's Last Performance was originally published on April 8, 2010.]

New Work From Places: Rural Studio, Cotton Farmers, The Sound of Music, And Our Natural Space

Bloom, 2010; Michael Lundgren 

One of the most valuable resources for considering how the arts intersect with and enliven the rural-urban exchange can be found in Places, "an interdisciplinary journal of contemporary architecture, landscape and urbanism, with particular emphasis on the public realm as physical place and social ideal."

Today we would like to offer links to some recent work from Places that expands conversations and ideas we've shared with our readers and collaborators. Below we will feature a brief selection from each piece followed by links to the larger, visually-rich articles:

Samuel Mockbee of Rural Studio

Lessons From The Front Lines Of Social Design is an essay by Will Holman that charts this designer's time spent at the Arcosanti urban laboratory, YouthBuild, and Rural Studio - while also touching on projects we've also discussed: Epicenter and Studio H. 

Below is an excerpt from Mr. Holman's time at Rural Studio:

The Rural Studio was founded in 1993 by architects Samuel Mockbee and D.K. Ruth, around the same time I was dreaming away afternoons in my elementary school library. Both professors at Auburn University, Mockbee and Ruth set up shop in Newbern, Alabama, three hours away from the main campus. Greensboro, ten miles north, along with nearby Moundville and Tuscaloosa, were at the center of James Agee and Walker Evan’s Depression-era study of sharecroppers, Let Us Now Praise Famous Men [10]. Mockbee and Ruth hoped to expose students to three things usually missing from modern architectural education: construction, clients and social engagement. “Rural Studio is what architecture should be about, not what it should theoretically be about,” said Danny Wicke, a former instructor and student. “Engaging in practice makes school real and gives it context.” [11] Mockbee died in 2001, and Ruth in 2009, but not before the Rural Studio earned Mockbee a MacArthur “genius” grant and a wave of positive press from around the world. Now directed by British transplant Andrew Freear, the studio has concentrated on raising standards of professionalism and building larger civic projects. “I want to get students to dream about our society,” says Freear. “Architects are not just playthings of the rich.”

The Hills Are Alive is an interdisciplinary and wide-ranging essay by Michael P. Branch, a Professor of Literature and Environment at the University of Nevada, Reno and a columnist for The High Country News. 

In this piece Dr. Branch takes a moment of family history - his daughter's performing a version of Julie Andrews' revelry on their Nevada hillside far -and transforms the memory into the groundwork for a meditation on romantic and ecological landscapes. Here's his introduction:

My grandmother’s highest compliment for a natural landscape was to say that it was “pretty as a picture.” Even as a kid I remember thinking that this aesthetic was somehow upside-down, that the beauty of art should be judged according to the inimitable standard of natural beauty rather than the other way around. During the late 18th and early 19th centuries, well-heeled European travelers toured the countryside looking for views that would be as pretty as a picture — or, to be more precise, as pretty as a painting. And because they had a certain kind of painting in mind as embodying their standard of natural beauty, these early ecotourists often carried with them a small, convex, tinted mirror known as a “Claude glass,” after the 17th-century landscape painter Claude Lorrain. When a picturesque landscape was encountered — say, the snow-capped Alps — the tourists would turn their backs to the mountains and whip out their Claude glass, holding it up to frame the mountains, which were not only reflected but also color-shifted to a tonal range that made them appear more painterly. And voila! The rugged Alps become not only pretty as a picture, but become a picture, as the pleased ecotourists admired not the mountains but rather the image they had created. But must we turn our backs on the land to see it as aesthetically pleasing? Why do we so often love our representations of the world more dearly than we love the world itself? 

a selection from a photograph from Kathleen Robbin's project

We also highly recommend visiting Places to view Cotton Farmers: Photographs from the American South, a collaboration between Kathleen Robbins and writer Mary Carol Miller. Ms. Robbins, whose grandfather was a third-generation cotton farmer, recently returned to her family farm for an intensive five weeks of photography and interviews, alongside Ms. Miller. (NPR also provides more of the context here.)

The Places slideshow captures the breathtaking sweep of the land, yet also communicates the physical and mental hardship of continuing these practices. Below, Mary Carol Miller's prose speaks to this situation:

We found a handful of men and women who remain where their fathers and mothers and grandfathers and grandmothers planted their flags. Each spring, they weigh the odds and walk the land, recognizing every turnrow and low point and subtle rise over a thousand or two thousand or even eleven thousand acres. And, once again, as their parents and grandparents and great-grandparents did, they will buy the seed and the fertilizer and service the tractors and the combines and hire the cropdusters and begin the daily prayers for more rain or no rain and sunshine and cool nights and no tropical storms in September and no frost in early October. And their children, muttering about the social challenges of being way out there and never having a next-door neighbor, will slowly, slowly find their own souls tied to that dirt.

Untitled, 2010; Michael Lundgren

Last week Places published a collaboration that speaks to the concerns delineated across these pieces. If There Be Such a Place is a slideshow of work by two photographers with divergent visions of the American West: Aaron Rothman and Michael Lundgren. Poet and Places Assistant Editor Josh Wallaert offers an introduction not only to their work, but to the problems of aesthetic representation in natural space. As a whole, this is an intellectually complex and visually stunning presentation, and we highly recommend it - the techniques and ideas here can find application across the American landscape. Here is a selection from Mr. Wallaert's introduction; please follow the links to larger, high-resolution examples of the photographs:

By sundown in this Western town, you’ve met an artist, likely an environmental artist, a role synonymous these days with a kind of citizen interpreter of landscape. This is a golden age for geography in art, and its artifacts range from embarrassing to inspired. We embroider birds on pillows and use historical maps for découpage; we also write gorgeous poems whose lines re-enact processes of geological transformation, engineer mobile apps that enable hikers to identify the Latin names of plants, and exhibit photographs of altered landscapes that challenge old notions about the dichotomy of built and natural environment. The artist invites the audience to participate in an active reading and interpretation of landscape. We all want to read the world these days, or, more often, have the world read to us.

These exchanges are thrilling, yes, but also dazzling — as in, they can make you go blind. An afternoon hike with a naturalist friend can feel like immersion in a hypertextual, augmented reality, where the names of wildflowers hang, shimmering, in the desert air. It’s exhausting. I have often longed for the mute world I knew as a child: where a rock was a rock and a tree was a tree, and none of it spoke to me, except through direct perception and experience. Nature offers this still, if we are willing to accept it: the blank, unreadable, unbeautiful, apolitical moment. There have been times, when I found myself staring at exposed rock on the side of a hill, that I have known something about its formation; and times when I was accompanied by a scientist or artist who was obliged to translate. But there have been many more unreadable moments, when I could comprehend nothing in that open face of the world but its presence, when I had only the desire to climb the wall or poke at it with a sharp stick.

 Untitled, 2007; Aaron Rothman

Related Articles:

The Border of Nowhere and Nowhere

Rural Poetry Series: Josh Wallaert

In Brief: Water In The West

Fiction That Crosses the Rural - Urban Line
Rural Studio and the 20K House
Studio H: Designing and Building Skills for Rural Youth