Niki de Saint-Phalle is the type of artist that can bring to mind not necessarily one work in particular but a type of composite image, or iconic aura, that is instantly recognizable. This phrase cropped up in my conversations about her: “You think you don’t know her but you actually do: you know, these large, colourful women.” In a way, yes, we do “know” Niki de Saint-Phalle’s Nanas, with their pervasive joy and round bodies. But do we “know” all we need to about Niki de Saint-Phalle? The curator of the exhibition, Camille Morineau, admits herself that she discovered new, surprising aspects of Saint-Phalle during her initial research. The end result is a sensitive and intense rediscovery that leads us onto unchartered and forgotten territories of her work, and their relation to feminity and women artists.
The first room is surprisingly sober in its scenography, with its grey walls and traditional format. Perhaps it reflects exactly that which Saint-Phalle wanted to escape in her early works: the confines of a traditional bourgeois Catholic family of bankers that wanted her to marry and perpetuate the family’s good name. Saint-Phalle’s emancipation from this bourgeois mindset in order to find a liberated, bohemian lifestyle is the stuff of romanesque novels. Yet her first works, creating collages of various everyday objects on canvas, interspersed with a folk-art and naïve style of painting reminiscent of Chagall or early Pollock works, hides darker struggles beneath their colourful and irregular surface.
They reflect her complete immersion into art as a therapeutic necessity rather than a casual soul-searching hobby, after a huge nervous breakdown, linked to her fluctuating mood and tense marriage. Beneath the work’s titles, particular quotes of hers allow us to pinpoint her state of mind as her works progress territories that are often dark and violent, exploring her dreams and fantasies – using for example the revolver she bought to “metaphorically” shoot her ex, an impulse that she exorcises through Revolver. As I continue on to a larger room, more circular and irregular in its shape, her voice already rings out crisply and defiantly from a 1960s documentary, as though criticizing what we have just seen: “It’s a good thing I was no good at painting.” This “good thing” that allowed her to go beyond the confines of painting to search out new artistic expression is shown all around the screen. Monumental women become the anthropomorphic materialization of her earlier works: accumulations of objects made into huge, overpowering female forms, these mesh together a complex glorification of woman and a criticism of her role in a society that wants to restrain her into marriage and submissiveness.
Large faceless brides tower over us while simultaneously seeming to keel under the weight of all the sum of their fragmented parts. The minute and breathtaking delicacy of Saint-Phalle’s composite sculptures never removes the sharp edge from her absolute hatred of marriage, likening it to the end of life itself in a quote associated with The Bride under the Tree: “Marriage is death.” This figure is white and waif-like, like a ghost rather than a symbol of bridal purity, losing her face and individuality faced with the demands of tradition and society. Yet most of these women are domineering and victorious, already revealing Saint-Phalle’s vision of a powerful and colourful woman that needs to detach herself from the constraints of the patriarchy. Leto, with her baroque body, is rendered both glorious and monstrous through the collage of objects that create her. Flowers, toys soldiers, plastic artefacts among the many that she scavenges for at her treasure trove of choice – Monoprix, the French equivalent of Wall-Mart or Tesco.
Throughout these works, a strong motif reoccurs: a battalion of small plastic soldiers and animals, seemingly crawling over “their” woman. The body literally becomes a battlefield and a space that woman must reclaim for herself. This ensemble is complemented by a pair of garters in a pose imitating the Crucifixion. A celebration of female sexuality? The condemnation of a society that willingly objectifies women yet vilifies them in the same instance? Possibly both. Feminist? Undoubtedly. The idea of systematically labelling any work made by a woman artist as “feminist” causes a great deal of annoyance amongst artist and art historians alike. Yet in this case, Saint-Phalle says so herself, and loudly: “I can see that I am dealing with an anti-feminist!” she chides in the video facing her male interviewer’s comments, using the term with a strength and ease that reflects her uncompromising visions.
Niki de Saint-Phalle is not only concerned with a condemnation of patriarchy. What interests her is creation on all levels. The creation of a new matriarchy of powerful women, the creation of art on her own terms and the creation of life. The walls are lighter, more circular and curvaceous, as though reflecting values that are turned against their male oppressors: fecundity and compassion. The feminine body is no longer a monstruous bulk of collage made to denunciate a body used and abused; it is an object of power, giving birth on its own terms. The vision of a doll emerging from between the legs of these pure white deities is startling, shocking, yet unabashedly powerful.
Cavorting sculptures of wire and painted polymer lead us on into a smaller, dark room where spotlights showcase new forms. With a smoother surface than her collaged counterparts, rotund and full of life, these were inspired from an initial sketch of Clarice Rivers’ pregnant form. A darkened, tunnel-like room, almost womb-like, it announces the “birth” of the iconic nana but also echoes the monumental sculpture-machine installation that she made with Jean Tinguely and exhibited in 1966 within the Moderna Museet of Stockholm. HON – or “She” in Swedish was a momentous 28 meters long, 6 meters high and 9 meters large, enough for people to visit the inside of her body, strategically entering between her legs to discover an art gallery in her womb, a milk bar in the cavity of one breast and an observatory in the other.
Niki de Saint-Phalle’s voice and message, stern and reproving, now has a cheeky, more cheerful tone as a video shows her spinning around in a white chair like a mock James Bond villain, announcing “Je suis Niki de Saint-Phalle et je fais des oeuvres monumentales!” (“I am Niki de Saint-Phalle and my work is monumental!”) The room that leads us towards these towering works is, appropriately, the largest and the most spectacular, with a dome like a miniature cathedral as a Chopin waltz accompanies the rotation of the Three Graces, three grand dancers, covered in colour and mirrored mosaics whose reflections bounce and dart around the room. They are flanked by their gigantic peers, in a serene yet momentous atmosphere, as Niki continues to talk about her “grosses dames” in a video in the background, her humorous reverence forming a striking contrast with her slim, suit-adorned silhouette. This is truly a temple to the Nana: the woman who will exude power but remain protective and loving, forming a new bond with man based around exchange instead of confrontation.
Not all of Saint-Phalle’s artwork surrounding women reflect this sunny, positive and power girl feminism that I was most familiar with. In another dark tunnel-like room, in dimly lit alcoves, the figures yet again become monstruous, both a criticism of women’s restrictive roles and a criticism of the women who willfully “devour” their children by bestowing upon them all their own ambitions and social restrictions. The tableau becomes darker and more autobiographical.
Saint-Phalle’s relation to her mother was complex and ambivalent. Facing the sculpture of a monstrous, gluttonous monster she recalls her mother asking, horrified, if this sculpture was her; Saint-Phalle does not have the heart to tell her that it is one aspect of her memories of her, a fragment of what she fears she might become as a mother. Motherhood becomes then not only a positive trait of protection and nurturing, but a toxic, unhealthy relation that is inextricably linked to possession and all-controlling affection: for Saint-Phalle, mothers will end up devouring their young just as much as the father with his dominance of the household. Saint-Phalle’s sculpture ‘The Death of the Father’ creates a darkly hilarious tableau, with a matronly window whose sorrow is suspiciously absent and an open coffin displaying a giant phallus. This mirrors the opening scenes of Saint-Phalle’s film Daddy, in which she explores the dark and complex relationship with her father, who raped her when she was eleven. Psychoanalysis, symbolism and morbid fantasy mingle with both intimate rejection of her father’s toxic influence and the ultimate obsolete patriarchy that must be destroyed. The “death of the patriarch” is theatrically presented as Saint-Phalle, in a classic “masculine” suit, shoots her father’s coffin.
The use of the pistol, the phallic, destructive object, rarely associated with womanhood, is in fact a recurring theme in Saint-Phalle’s work. Earlier on, Niki de St-Phalle did use a revolver as an element of her collage work but in the series of Revolver painting, the passive fantasy becomes a real act of violence in which she uses a gun to create her paintings, making colour burst from fragile envelopes of plaster with each shot. More than a creative protest, the shots become a public performance, and a political act, as she shoots patriarchal and political figures alike. This return to painting exacerbates both its violence and its feminism into outspoken, brash messages about the world she lived in. This included a cynical militaristic altar to speak out against the horrors of the Algerian war, and an eerily premonitory depiction of a rocket crashing into Twin Towers as the death-mask like faces of American presidents and politicians look on (in terms of strange premonitions, Saint-Phalle also “shot” Kennedy’s…portrait, only months before his assassination). The last room presents a few of her late sculptures as well as photographs of the breathtaking Jardin des Tarots in Garavicchio, Italy, which she funded and created through sales of her work and perfume brand, fulfilling her vision of an architectural art inspired by Gaudi.
It creates a lasting sense of unity: the large skull, multicoloured and cheerful, inspired from the Mexican Dia de los Muertos, finally unites the careless sense of joy in many of her work with the ominous sense of the morbid that pervades others.
In a sense the particularity of this exhibition is its refusal to compromise while creating a complex, coherent whole. The exuberant nature of the Nanas cannot be complete without the toxicity of the Devouring Mothers. The delicate sculptural collages that she assembles join themselves to the violence and spontaneity of her gunshot paintings. It is truly an exhibition in the image of a feminist who refused to choose, embracing the idea of motherhood, sisterhood and its protective, nurturing aspect, but never discarding the radical, violent dismantling of the patriarchy through her work. I think this exhibition is essential in rediscovering a Niki de Saint-Phalle that is multi-layered and ambiguous, a revolutionary and a romantic rolled into one.
Niki de Saint-Phalle at the Grand Palais, 17th September to 2nd of Febuary 2015
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