From October 2011 to January 2012, a spectacular exhibition set apart a privileged section of the Centre Pompidou in Paris. Occupying the largest gallery on the second floor, the Yayoi Kusama retrospective challenged visitors to see the world through the eyes of this radical and exceptionally influential artist. Diagnosed with a hallucinatory mental illness, Kusama has led her artistic career relentlessly for over five decades. Her work escapes categorization, carving its own trajectory within the history of contemporary art. The Centre Pompidou is one of several top venues for the retrospective, including the Museum Reina Sofia in Madrid, Tate Modern in London, and the Whitney Museum in New York. Each location privileges certain aspects of Kusama’s work. |
|
“the mirrors activate her medium through a process of mise-en-abîme, endlessly replicating the image of the artist surrounded by dotted phallic objects.”
The Centre Pompidou is one of several top venues for the retrospective, including the Museum Reina Sofia in Madrid, Tate Modern in London, and the Whitney Museum in New York. Each location privileges certain aspects of Kusama’s work. At Centre Pompidou, the press release points to the museum’s focus on the artist’s sculptural pieces and on her experiences, translated into performance. As I walked through the exhibition, I felt the effect of accumulation, central to Kusama’s art, transferring to the gallery the seemingly endless repetition of patterns, transforming the aseptic nature of the space. Filled with Kusama’s installations, the white cube was annihilated through accumulation; the flatness of the display areas dissolved in a network of dots, leaving the impression of infinite expansion. In this sense, Kusama’s work is obstinately anti-modernist.
Guided by Rosalind Krauss’ seminal theorization of the post-medium condition of art, I understand Kusama’s signature dots as her medium. An endless application of dots, this new medium refers to Ben Day dots and computer pixels, essential for newsprint and digital images, respectively. In Infinity Mirror Room (1965), as metaphors of self-representation, the mirrors activate her medium through a process of mise-en-abîme, endlessly replicating the image of the artist surrounded by dotted phallic objects.