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Thursday, March 1, 2012

Rural International: Luk Thung & Thai Country Music

The album cover for Luk Thung; Dust-to-Digital

[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.

Rural International: Luk Thung & Thai Country Music was originally published on September 10, 2011.]

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A few weeks back, I began an unofficial series of pieces that look to expand what we talk about when we talk about the rural, and today I'd like to discuss a recording that can challenge us to rethink our own categories and boundaries when it comes to rural arts and culture.

Luk Thung: Classic & Obscure 78s from the Thai Countryside is one of the latest releases from Dust-to-Digital, a record label that has, for over a decade, consistently produced some of the most thorough and thought-provoking reissues of vernacular music and visual art--everything from the southern gospel of their landmark Goodbye, Babylon set to the forthcoming Opika Pende: Africa at 78 RPM, a multi-disc package featuring diverse pan-African music that has never been released on CD. Luk Thung is one of the productions of the "phonographic arm" of Dust-to-Digital, Parlortone, though this music is also available for download. Luk Thung was compiled by record collector David Murray (see his Haji Maji music blog) and the notes were written by Peter Doolan of the Monrakplengthai Thai vernacular music site.

Many of our readers are no doubt familiar with the work of Dust-to-Digital; as both a record label and a kind of cultural sensibility, Lance Ledbetter's project has not only served as a catalyst for the thriving reissue movement, but has pushed an audience to reconsider the deeper dynamics of a place and its people.

Luk Thung continues in this direction, and provides an opportunity for many of us to expand our own deeper narrative of the rural arts. While many discussions of rural culture fail to consider the role of the rural diaspora, I cannot think of many instances where we've thought of this geographical movement--from the Great Migration to the farm crisis of the 1980s--in an international context. Luk Thung provides such an opportunity.

Here's Peter Doolan, editor of the Monrakplengthai music site, writing in the introduction to his liner notes:

Luk Thung is known to many as Thailand's "Country Music"; it's a vibrant and syncretic genre of pop song which aims to give voice to a disenfranchised rural population. Its history is intextricably linked to that of the nation at large, and it continues to provide a soundtrack to the political turmoil that abounds in today's Thailand. Despite its commercial nature and its roots in imported music, Luk Thung's use of local Thai melody, instrumentation, rhythm and vocal styling leads many casual listeners to mistake it for a sort of folk music. In any case, Luk Thung may indeed be filling the social gap left by a slowly vanishing traditional culture.

The term Luk Thung itself, meaning "Children of the Fields," refers to people of rural background, as opposed to Luk Krung, those born and bred in the city. Bangkok, the capitol of the Kingdom of Thailand, is a massive metropolis disproportionate to the rest of the country, and is, without rival, its political, economic and cultural center. The majority of Thailand's population, however, lives in the provinces outside of Bangkok, as has been the case for millenia. But in the 20th century, spurred by the nation's increasing status as a global commercial power, the capitol began to attract significant movement in from the provinces. By mid-century, a steady stream of migrants were making their way into Bangkok, with most joining an urban underclass of menial laborers, pedicab drivers, market vendors or slum dwellers. Some settled permanently in the city, some came and went with the seasons, but all had to cope with enormous changes in their lives. Music became a vital means of maintaining a feeling of connectedness to the world they were leaving.

As Mr. Doolan tells us in his extensive notes, this rural diaspora first met a state-controlled mass media that privileged western culture (everything from dress to dining utensils) and denigrated traditional Thai practices. After World War II, these forms of expression were re-integrated, as pop music blossomed into a complex and kinetic exchange of idioms, instruments, and experiences; in balancing these various sources and influences, these artists created what I've called before a kind of "rural modernism." Consider the breadth of expression Luk Thung incorporated: "Liké street theatre, antiphonal Lamtat field songs, and Klong Yao long-drum troupes," Mr. Doolan writes. "A particular interest was kindled in songs from Isan, the impoverished and drought-stricken Northeast...singers integrated both Isan's Thet Lae preaching style and Lam Klon poetic form into their performances, and many even began including words from Isan's distinct dialect in their lyrics."

From Peter Doolan's extraordinarily helpful notes we see that these musicians were working in a vein not at all that stylistically different than James Joyce or T.S. Eliot, or any of the modernist painters who incorporated a wildly divergent range of materials and images. Further, the span of Luk Thung runs the American timeline from the Great Migration to today, and from the explosion of folk, blues, country and rock music--all fueled in large part by what a rural diaspora brought with them to the city and its airwaves and recording studios.

Here's Phloen Phromdaen singing "Ruedu Haeng Khwam Rak (Season of Love)." Mr. Phromdaen, who grew up on his family's farm along the border with Cambodia, first encountered Luk Thung on the radio and saved his money to make his own recordings. A rise to stardom followed and was punctuated, Mr. Doolan tells, by his 1966 hit "Chom Thung (In Praise of the Fields)." Phloen Phromdaen is still singing today.

Mr. Phromdaen went on in his career to create a variant of Luk Thung called Pleng Phut, or "talking music," a development which seems to suggest, if we are thinking in terms of a rural diaspora, a comparison with Johnny Cash, or Elvis, or Muddy Waters or any number of other musicians. As Mr. Doolan writes, these musicians attained a level of stardom in their home country commiserate with the likes of their American counterparts. Given the cultural and political backdrop to Luk Thung, we find many similarities to the social commentary within the language of American folk, blues and country--even to the rebellious use of identity and dialect in "hard country," as discussed by Barbara Ching in her essential book-length study Wrong's What I Do Best.

Lastly, what such a vibrant release as Luk Thung can stir in us is the thought that, even within our own home borders, we may live near folks who most likely identify on one level or another as members of a more distant "rural diaspora," be it from Thailand, Mexico, Somalia or elsewhere. We do a disservice to these members of our community--and to ourselves--when we leave them out of a discussion on rural America.

Monday, February 27, 2012

Bringing The Yarn Bomb To The Country

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.

Friday, February 24, 2012

How The Rural Could Save Contemporary Art

Last Chance installation; Erik Van Lieshout, Art Basel

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.

Thursday, January 19, 2012

Contexts: Invisible Cities, Invisible Country

From the ruins of the Pruitt-Igoe housing complex, Saint Louis; Strange Harvest

Today we present an entry from Invisible Cities, one of the most heralded works of fabulist fiction composed by the European writer Italo Calvino (1923-1985).

Born to prominent agricultural scientists, Mr. Calvino spent his youth on a farm behind the hills of San Remo. He would often climb the trees around the farm and perch for hours on their branches - enjoying a perspective, and a kind of creative solitude, that would provide a lasting metaphor for his fiction.

Invisible Cities is a book with few peers. In short dispatches almost resembling flash-fiction, we walk into a story of how Marco Polo describes for Kublai Khan the features and limits of his empire, just as it is beginning to crumble around him. These reports, heavily influenced by Calvino's interest in folk tales, demonstrate a particular and agricultural eye for detail and deep history, as well as a sense of spatial relationships that speaks to how his formative years were spent outside of the city walls, in spiritual company with Marco Polo. The rural, and the even the agrarian, influence on his work is often not discussed, though its presence lingers:

Cities & Memory 3

In vain, great-hearted Kublai, shall I attempt to describe Zaira, city of high bastions. I could tell you how many steps make up the streets rising like stairways, and the degree of the arcades’ curves, and what kind of zinc scales cover the roofs; but I already kknow this would be the same as telling you nothing. The city does not consist of this, but of relationships between the measurements of its space and the events of its past: the heifht of a lampost and the distance from the ground of a hanged usurper’s swaying feet; the line strung from the lampost to th erailing opposite and the festoons that decorate the course of the queen’s nuptial procession; the height of that railing and the leap of the adulterer who climbed over it at dawn; the tilt of a guttering and a cat’s progress along it as he slips into the same window; the firing range of a gunboat which has suddenly appeared beyond the cape and the bomb that destroys the guttering; the rips in the fish net and the three old men seated on the dock mending nets and telling each other for the hundredth time the story of the gunboat of the usurper, who some say was the queen’s illegitimate son, abandoned in his swaddling clothes there on the dock.

As this wave from memories flows in, the city soaks it up like a sponge and expands. A description of Zaira as it is today should contain all Zaira’s past. The city, however, does not tell its past, but contains it like the lines of a hand, written in the corners of the streets, the gratings of the windows, the banisters of the steps, the antennae of the lightening rods, the poles of the flags, every segment marked in turn with scratches, indentations, scrolls.

This entertaining and contrary interview with Gore Vidal also helps to explain this "universal" writer; he also briefly touches on the influence of growing up among agriculturalists:

Related Articles:
Contexts: How A Magnet Changed A Village

Tuesday, January 17, 2012

The Art Of The Flyover

False-color composite aerial map outside Garden City, Kansas; Wired

Who says there's no contemporary art in the heartland? Wired magazine offers these images taken by NASA and USGS satellites, which capture crop and irrigation patterns across the rural international.

Betsy Mason explains, with larger, high-resolution images available by following the link:

The image above, taken by the USGS' Landsat 7 satellite on Sept. 25, 2000, is a false-color composite made using data from near infrared, red and green wavelengths and sharpened with a panchromatic sensor. The red areas actually represent the greenest vegetation. Bare soil or dead vegetation ranges from white to green or brown.

The image below is a simulated true-color shot from the same county in Kansas taken June 24, 2001 by NASA's Terra satellite. Bright greens are healthy, leafy crops such as corn; sorghum would be less mature at this time of year and probably a bit paler; wheat is ready for harvest and appears a bright gold; brown fields have been recently harvested. The circles are perfectly round and measure a mile or a half mile in diameter.

True-color imagery of Garden City, Kansas

As Wendell Berry asserts in Standing By Words, much of the arts now mirror commercial rhetoric, in that each forthcoming series of paintings, each new collection of songs or poems by a given artist must feature "new and improved" style - a misreading, Mr. Berry argues, of Ezra Pound's dictum "make it new."

It is interesting, then, to compare these images to the work of Damien Hirst, whose spot-paintings are currently on view worldwide, across all 11 Gagosian galleries.

Damien Hirst: The Complete Spot Paintings 1986 – 2011 (New York gallery); Mary Altaffer

Much is made of these works (Hirst's assistants actually "paint" these paintings) and their multi-million dollar auction prices, yet there's an irony in comparing these images - each geometric patterns that represent collaborative efforts aided by the latest precision technologies. The deeper irony, depending on which regions are captured in such satellite photography, is that the land illustrated within the frame is worth far more than Mr. Hirtst's spot paintings. Perhaps Gagosian should open up a gallery in Cedar Rapids.

Below we will offer a few more of these stunning aerial images. To further consider these connections, please visit the Rural American Contemporary Artists group and check out their current exhibit. Many thanks to Kelly Green for leading us to the article in Wired.

Pasture and logged acreage in Bolivia

The Al Khufrah Oasis irrigation project in Libya

How The Rural Could Save Modern Art

Modern (Rural) Art: You Can't Make That Here

100,000 Polaroids

The Rural Avant-Garde

The M12 Collective: A New Vision For The High Plains

Friday, January 13, 2012

The Weekly Feed: January Twelfth

Wendell and Tanya Berry in The Family Album of Lucybelle Crater; Ralph Eugene Meatyard

• Lisa Pruitt of Legal Ruralism - an Ozark native and a law professor at UC-Davis - visited Alice Walton's Crystal Bridges Museum of American Art on its opening day, and she contributes this reading of what the space offers, and what it might lack:

[Ada Smith of The New York Times] mentions an interesting gap in the Crystal Bridges collection--indeed an ironic one: "the almost complete lack of paintings by largely self-taught or folk artists."

This omission is especially noteworthy because rural America is so often associated with the common man, as well as with other connotations of folksy.

And, indeed, the museum is reaching out to the "common man" or--more precisely--the common child. Smith notes the museum's "ambitious education program, which will reach out to more than 80,000 elementary students in the area."

• Producers Hal Cannon and Taki Telonidis of the Western Folklife Center and the What's In A Song project recently shared this moving story about a singing group formed by friends of folklorist Barre Toelken to help him re-learn the nearly 800 songs he lost after his stroke. The piece originally aired last weekend on NPR's Weekend Edition Saturday, and can be heard here.

"I used to know 800 songs," Toelken says. "I had this stroke, and I had none of these songs left in my head. None of them were left."

But, Toelken says, he soon discovered that, with a little positive reinforcement, he could remember some of the forgotten music after all.

"A little bit at a time, I realized I still had the songs in my head," he says. "So now I meet with this group of friends once a week a week, and we sing.

• Kyle Munson of The Des Moines Register is one of our favorite journalists - he covers the wide panorama of Iowa with great insight and creativity. This week he traversed the state on a "full Grassley" tour of all 99 counties, taking stock of the state of Iowa after the Republican primaries and the fallout from Stephen Bloom's article in The Atlantic. Folks can read his latest report from the road here; his Facebook page also contains extra photographs from this Midwestern Odyssey.

I’m following the shortest possible path through all 99 counties, roughly counterclockwise around the state with the start and finish line both in Des Moines. As I type this Tuesday afternoon, I’ve hit 15 counties — or about 406 out of 2,738 miles on the official GPS itinerary.

Unlike a presidential candidate, I don’t have the benefit of a hired driver, plush bus or quick-fire stump speech. It also takes time to pry introspective views from Iowans in each county with persistent questions.

But also unlike a candidate, I’m not using these 99 counties as a steppingstone. My simple goal is to glean a more precise, updated sense of the state at the start of a new year.

• In the land where the pastoral genre began over two millennia ago, young Greeks are leaving Athens and returning to the rural. Here's Rachel Donadio writing in The New York Times:

Nikos Gavalas and Alexandra Tricha, both 31 and trained as agriculturalists, were frustrated working on poorly paying, short-term contracts in Athens, where jobs are scarce and the cost of living is high. So last year, they decided to start a new project: growing edible snails for export.

As Greece’s blighted economy plunges further into the abyss, the couple are joining with an exodus of Greeks who are fleeing to the countryside and looking to the nation’s rich rural past as a guide to the future. They acknowledge that it is a peculiar undertaking, with more manual labor than they, as college graduates, ever imagined doing. But in a country starved by austerity even as it teeters on the brink of default, it seemed as good a gamble as any.

• We learned from The Rural Blog of Honest Appalachia, a wikileaks-inspired site working to increase transparency in Appalachia and "to assist and protect whistleblowers who wish to reveal proof of corporate and government wrongdoing to citizens throughout the region."

• The National Council For The Traditional Arts posted video to their Facebook page of Los Texmaniacs, who "combine a hefty helping of Tex Mex conjunto, simmer with several parts Texas rock, add a daring dash of well-cured blues, and R&B riffs," as these musicians describe their unique groove:

• The Big Read Blog offers some links to consider the presence of immigrants in Willa Cather's My Ántonia:

When Cather published My Ántonia in 1918, the book was a major departure from the literary trends of the day. She not only strayed from the urban settings and themes that were fashionable at the time, but her characters were also new to contemporary American fiction—they were common folks and, even rarer for the time, many of them were immigrants, all presented with genuine dignity.

The links above include an audio guide and documentary that also features the perspective of the real-life Ántonia's granddaughter.

• If you are currently digging out from the first winter snow of the year, then Sara Jenkins's article in The Atlantic on the art of picking olives in an Etruscan hill town will be a welcome respite. On the subject of rural-international terroir, folks may be interested in Extra Virginity, a new non-fiction book on the history, culture, and industrialization of olive oil by Tom Mueller. NPR's Fresh Air sat down for a fascinating conversation with him in November; a trailer for the book project is included below:

• The header image for this Weekly Feed comes from Ralph Eugene Meatyard (1925-1972), a prolific photographer born who was born in Normal, Illinois but spent the majority of his life in Lexington Kentucky. He worked as an optician during the week, but, when the weekend came, Mr. Meatyard produced some of the most singular photography of the last century: intimate, irreverent, and at times terrifying.

The artist collaborated with many members of that era's extraordinary arts scene in Kentucky - folks such as Wendell Berry, Thomas Merton, and Guy Davenport. Much of his photography used the abandoned homes and farms as settings, and Mr. Meatyard also collaborated with Mr. Berry on The Unforeseen Wilderness: Kentucky's Red River Gorge.

After news of a cancer diagnosis, the photographer devoted the remainder of his days to The Family Album of Lucybelle Crater, which featured his children and his friends wearing plastic masks and posing in normal situations. Though the idea of such a series might sound bizarre, the totality of this project offers a moving meditation on friendship, family, and mortality.

Unfortunately, though Mr. Meatyard's photography is becoming more widely known, no central site yet exists in which to discover the breadth of his work. The International Center for Photography housed and exhibition in 2004 that offers the best resources yet - and a little research here, as well as a Google image search, will reveal startling results.

Wednesday, January 11, 2012

The People Speak: New Work From Jetsonorama

Wheat paste of CJ at the Tuba City, AZ, rodeo grounds on fair day; Jetsonorama

Where else would you find a black guy applying wallpaper to the outside of an outhouse at 7 in the morning at a rodeo on an indian reservation? Only in America.

- Fred, a stock contractor, to Jetsonorama

We're back today with an update on Jetsonorama's most recent work, which emerges out of the Navajo Nation and crosses all kinds of rural-urban and rural-international boundaries. We've written before on the context and process behind these wheatepaste murals, so please refer to those related articles below, and please also visit Jetsonorama's site for larger, high-resolution examples of these images.

The artist at work recently in Phoenix; Jetsonorama

Here's an excerpt from Jetsonorama's statement on how the "The People Speak" series began. This confluence of art and environmental action has continued across mediums, from the reservation to the city:

i'd been talking with my buddy + fellow photographer, activist, q, about doing street art to raise awareness around the use of reclaimed waste water on the peaks. it's like, we've got the means to craft the message about the desecration of a sacred space and a method for disseminating that message, let's use it.

then one day while driving to flagstaff it hit me. i wanted to use images of elders to express how they felt about the situation. then, whatever they said, i'd excerpt a bit to write on their faces. now, what elders do i know who will let me do that? photographer, artist, activist, sam minkler was the first person i thought of. i called him by antelope hills, just north of town, and less than 2 hours later we'd knocked his session out.

sam said "...faces are sacred. faces are beautiful. we walk on the face of the earth. the mountain is a beautiful, sacred place that needs to be protected. in beauty i walk."

A wide range of artists, musicians, and everyday citizens have volunteered their time and their words to the project. Folks can visit www.truesnow.org and Indigenous Action Media for more information on efforts to keep this reclaimed waste water off the peaks.