In Édouard Manet’s painting “The Execution of Emperor Maximilian” — actually a series of works completed between 1867 and 1869 — a firing squad dramatically executes the Hapsburg royal and two generals. Maximilian became Emperor of Mexico at the urging of Napoleon III, following the second French intervention in the country between 1861 and 1867.

For his forthcoming solo exhibition, Flying High at Jeffrey Deitch, New Jersey-based artist Tyler D. Ballon recreates the 19th-century painter’s work in a 16-foot-wide diptych titled “Right to Bear Arms/Second Amendment” that portrays two young Black men protecting three young Black women, who look directly at the viewer with dignity, in defiance of objectification.

“Seeing a gun pointed at a person of color is something that’s familiar to American history,” Ballon says in a statement. “But having an African American man holding a rifle is distinctively different. The work challenges perceptions of Black men bearing arms, reclaiming their image as patriots and protectors, and pays homage to the Civil War troops.”

Patriotism and narrative weave throughout Ballon’s architectonic works, drawing on the legacy of history painting, African Americans in the Civil War, and identity through the lens of contemporary sports. The artist says:

While creating these paintings, I realized there is an interesting dichotomy between sports being a tool for success and having Black bodies being used to advance America’s ambition. My paintings challenge stereotypes that confine people of color to achieving success solely through physical prowess or musical talent. These works celebrate the resilience of young African Americans who carve out better lives using the resources available to them.

Ballon excavates Black American history, paying homage to those who fought for citizenship and freedom. Through football, a quintessentially American sport, he evokes military ideologies that also offer young men “an avenue to channel their aggression, build camaraderie, and find fulfillment,” he says.” Games evoke battles; coaches are likened to generals or lieutenants; and key players are assigned to be offensive or defensive “captains,” leading their teammates and relaying calls from the sidelines.

Choosing his hometown of Jersey City’s Abraham Lincoln High School to represent a metaphorical and symbolic regiment, Ballon nods to Black Civil War veterans who fought for African Americans’ rights. Football is also channeled as a means for young people to advance to higher education and further their future prospects. “The children in these paintings are a testament to progress and a source of hope for the future,” the artist says.

In “Before the Battle,” players suit up and a coach stands off to the left, looking directly back at us, as do many of the determined players. In “Fellow Countrymen,” we see three distinguished players who also make eye contact, geared up and ready to take on whatever the opposing team throws their way. Our perspective is always just a little bit lower than eye level with the figures, encouraging us to view them in subtle reverence, as we would with many of art history’s grand portraits and battle scenes.

Ballon grasps the troubled legacy of some early 19th-century history painting, which prior to the widespread use of photography was one way that the European public could comprehend their nations’ overseas colonial empires, all of which deeply and violently impacted Black and Indigenous peoples.

History painting was seen as a form of documentation, sometimes criticized for its lack of accuracy with regard to depictions of battles, but it proved a powerful method for furthering white European imperial attitudes. For Ballon, appropriating the genre yields a powerful tool, turning the tables on both who makes and is portrayed in the monumental scenes.

Ballon also celebrates marching bands, historically used to convey orders and signals to military troops, which over time assumed the role of morale- and unity-boosters. “I choose to portray the marching band of Malcom X Shabazz High School for their renowned excellence in performance, their New Jersey roots, and their namesake, Malcom X, a pivotal leader during the Civil Rights Movement whose ideology helped shape African American culture and history,” Ballon says.

The title of the exhibition, Flying High, reflects the aspiration to rise above the adversities of inner city life. “My work focuses on the lives and experiences of the people in my community,” Ballon says. “I believe in capturing moments that can inspire and validate their existence, extending their stories beyond geographic and temporal boundaries. I want young people to see themselves as worthy of being immortalized in art—a recognition that transcends time.”

Flying High runs from March 8 to April 19 in New York City. See more on the artist’s website and Instagram.

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If imitation is the sincerest form of flattery, Wayne Thiebaud (1920-2021) knew how to appropriate most ardently. The renowned artist once said, “It’s hard for me to think of artists who weren’t influential on me because I’m such a blatant thief.”

Next month, a major retrospective highlights Thiebaud’s six-decade career, featuring around 60 quintessential works spanning a range of subject matter. From his celebrated still-lifes of dessert displays and prosaic household objects to portraits, cityscapes, and expansive natural vistas, Wayne Thiebaud: Art Comes from Art takes a deep dive into the artist’s engagement with art history.

Thiebaud spent time in the 1950s with abstract artists like Franz Kline and Elaine and Willem de Kooning in New York City, where he also met Robert Rauschenberg and Jasper Johns whose mixed-media practices incorporated found objects in conceptual, proto-Pop Art paintings and assemblages. While in the city, Thiebaud made small paintings of food displayed on windows, which he further explored when he returned to California.

Thiebaud’s career originated with a focus on illustration and cartoons, which aligned with the emergence of Pop Art in the U.S. in the early 1960s. A response to the austerity of the First and Second World Wars, the movement celebrated bold colors, repetition, and everyday objects and commodities.

Art Comes from Art showcases how Thiebaud borrowed from the breadth of European and American masterworks, from Henri Matisse to Richard Diebenkorn to Andrea Mantegna. “I believe very much in the tradition that art comes from art and nothing else,” the artist said.

Thiebaud copied, reinterpreted, mashed up, and transformed art history into his own artistic vision, viewing other artists’ cumulative work as a kind of archive or repository—an encyclopedic “bureau of standards” that he could “steal” from while simultaneously paying tribute to titans of the Western art canon.

In oil paintings like “35 Cent Masterpieces,” Thiebaud renders a display of artwork reproductions evocative of postcards or bookshelves in a museum gift shop. And lighting redolent of Edward Hopper, also known for depicting everyday American scenes, contrasts the subjects of “Five Seated Figures.” Along with Thiebauld’s vibrant, buttery portrayals of meals and treats with characteristically glowing blue shadows, additional pieces reference Rembrandt, George Seurat, Édouard Manet, and many more.

Wayne Thiebaud: Art Comes from Art opens at San Francisco’s Legion of Honor on March 22 and continues through August 17. The show is accompanied by a catalog published by UC Press slated for release in mid-April. Find your copy on Bookshop.

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In 1971, Faith Ringgold (1930-2024) received her first public art commission. New York City offered the late artist a $3,000 grant to paint a mural at the Women’s House of Detention on Rikers Island. After going inside and speaking with those incarcerated in the notorious prison, Ringgold decided to base the work around a request from one of the women about what she hoped the piece would depict: “I want to see a road leading out of here.”

In Ringgold’s characteristically bold palette, the resulting mural features more than a dozen figures, many of whom are employed in professions unavailable to women at the time. Vibrant and sliced into eight sections, “For the Women’s House” portrays doctors, bus drivers, basketball players, and the yet-to-be-realized vision of a woman as president. The large-scale work was a tribute to the deferred dreams of those who were locked up and a directive to reimagine the stereotypes put on incarcerated people.

According to ArtNet, the artist continued her relationship with the detained women and returned to the facility each month to provide “courses in subjects ranging from mask-making and theater to career counseling and drug addiction prevention.”

When Rikers Island transitioned to housing men in 1998, though, the Department of Corrections painted over the work, concealing it under a thick layer of white paint.

A new documentary directed by Catherine Gund chronicles Ringgold’s fight to regain control over the mural as it tells a broader story about the injustices of the U.S. justice system. Paint Me a Road Out of Here, released by Aubin Pictures, features conversations with Ringgold before her death last year, along with artist Mary Enoch Elizabeth Baxter, who has been commissioned to create a new work to replace “For the Women’s House.”

The film comes at a time when more artists who were formerly incarcerated are gaining attention as they point out the dehumanization and cruelty at the heart of the prison system. Jesse Krimes, for example, interrogates the material conditions of life inside as he incorporates soap bars, playing cards, newspapers, and bedsheets into his practice. And at a similarly infamous facility, artist Moath al-Alwi sculpts ships from cardboard, dental floss, and threads from his prayer cap while detained at Guantánamo Bay.

While the film shares the story of Ringgold’s nearly lost mural—which was relocated in 2022—it also speaks to the power of community and connection through art and making, particularly in places where despair and degradation are rampant. “Art gives us permission to imagine a world beyond what currently exists,” one interviewee in the film says.

Paint Me a Road Out of Here is currently screening at the Film Forum in New York. Keep an eye on Aubin Pictures’ website and Instagram for additional locations.

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Directed by Taliesin Black-Brown and narrated by Ramiro Vargas Chumpí Washikiat, “I Am the Nature” poetically plumbs the human interconnection with nature through the eyes of the Indigenous Achuar people. The short documentary honors the philosophy of a culture whose ancestral lands extend across the modern borders of Ecuador and Peru, deep in the Amazon rainforest. Today, Achuar still living in the rainforest continue to practice and preserve ancestral ways of life.

In the early 20th century, the government granted oil concessions that allowed industry to systematically move closer to the Achuar homeland. Further expansion and development in the region increased dramatically in the 1960s, initiating contact between the Achuar and the Western world.

Washikiat chronicles a vision he had as a boy, which foretold he would travel to the U.S. to learn English. In his journey, he observed incredible cultural and societal contrasts, such as individualism in place of collectivity, and yet his experiences away from the jungle instilled an ever deeper understanding that we are all children of the earth.

“I Am the Nature” introduces us to a way of life inextricably entwined with the surrounding environment, simultaneously reliant on and in harmony with nature. “We peacefully live in a simple way,” Washikiat says. “That’s what we would like to share to the world.”

The short film was an official selection in the 2024 DOC NYC documentary film festival and the 2024 Banff Center Mountain Film Festival, among others. See it on Vimeo.

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Whether a self-taught artisan or a contemporary art titan, one can make artwork just about anywhere. As the saying goes, the only limit is your imagination. And when art and life intersect, sometimes the distinction between the two disappears.

As the National Trust for Historic Preservation can tell you, homes and studios from rural Kansas to the hubbub of Manhattan have been the locus of eclectic, quirky, and innovative ideas that illustrate how creativity and daily existence are one and the same.

Last month, the NTHP added 19 new properties to its Historic Artists’ Homes and Studios program. Comprising locations that range from houses and workspaces to quarries and hand-assembled fantasylands, the new spaces bring the total number of network participants to 61 across the U.S.

Colossal readers might be familiar with one of last month’s additions, the Kosciusko, Mississippi, home of L.V. Hull (1942–2008), which was included in the National Register of Historic Places last summer. The designation was the first to honor the residence of an African American woman visual artist at the national level, and it was also the first time a home art environment by any African American was added to the list.

Women feature prominently in this year’s announcement, including Pope’s Museum in Ochlocknee, Georgia, which is distinguished as the oldest surviving artist-built environment by a woman in the U.S. A self-taught maker, Laura Pope Forester (1873–1953) created elaborate exterior installations, including murals and other works that pay tribute to women’s achievements, military veterans, and literary figures. The crochet-like white facade is composed of sewing machine parts.

Additional places include the homes of groundbreaking women artists Louise Bourgeois and Carolee Schneemann, along with remarkable creations like Grandma Prisbey’s Bottle Village in Simi Valley, California, and Mary Nohl’s unique environment in Fox Point, Wisconsin.

Plan your visits on the Historic Artists’ Homes and Studios website.

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In a 1906 essay, psychiatrist Ernst Jentsch coined the term “uncanny,” or unheimlich, meaning “unhomely” or “not home-like” in German. He defined the psychological phenomenon as the experience of something new or unknown that might initially be interpreted negatively.

Austrian neurologist and founder of psychoanalysis Sigmund Freud popularized the word with the publication of his book The Uncanny in 1919, which elaborated on the idea as not just the sensation of the unknown but also something capable of bringing out hidden or repressed elements, going so far as to describe the uncanny as frightening.

During the 20th century, the Surrealists often turned to the concept to build a sense of mystery or tension in their works. Meret Oppenheim, for instance, famously created a teacup lined with fur, simply titled “Object” (1936), widely regarded as an iconic example of the movement.

Oppenheim is one of more than two dozen artists whose work will appear in the National Museum of Women in the Arts’ forthcoming exhibition, Uncanny, featuring recent acquisitions and rarely shown pieces in NMWA’s collection, plus special loans.

More than 60 works by renowned figures of modern art history like Louise Bourgeois, Remedios Varo, and Leonora Carrington will be shown alongside the likes of contemporary artists like Shahzia Sikander, Laurie Simmons, and Gillian Wearing. The large-scale presentation is the first to approach the concept through a feminist lens and is organized around themes of safety and surreal imaginings.

The show also plumbs the phenomenon of the “uncanny valley,” a term coined by robotics engineer Masahiro Mori in 1970 to describe the apprehension or discomfort one feels when confronted with something that is almost human but not quite, like video game characters that appear realistic yet still somehow seem “off.”

In Laurie Simmons’ “The Music of Regret IV” (1994), a female ventriloquist dummy sits in the center of a circle of six male dummy dolls, whose gazes are trained on her as she looked out into the distance. Tapping into a medium that has been used in the horror genre to instill a sense of creepiness or dread, Simmons’ central character is dramatically spotlit, her smile belying the reality that she is unsettlingly hemmed in.

Along the theme of safety, or specifically unsafe spaces, Fabiola Jean-Louis’s elaborately staged photographs tell two stories at once. The artist portrays “seemingly innocuous portraits of close acquaintances wearing elaborate period costumes typical of upper-class European women, while disturbing images of racial and sexual violence are hidden within the background or details of a dress, reminding the viewer of the lineage of violence,” says an exhibition statement.

Many works in the show address physical trauma or the body’s relationship to the unknown. Frida Orupabo’s photographic collages, for example, portray Black figures that evoke colonial histories, critiquing historical violence and injustices through a process of fragmenting, distorting, and multiplying body parts.

Orupabo’s compositions echo the surrealist collaborative practice of cadavre exquis, or exquisite corpse, in which participants add to elements others have drawn without being able to see their work, producing intuitive and peculiar drawings.

“The enigmatic, darkly humorous and psychologically tense artworks in Uncanny give form to women artists’ powerful expressions of existential unease,” said NMWA Associate Curator Orin Zahra, who organized the exhibition. She continues:

Rather than comfort and soothe, these ghostly and fantastical figures haunt the unconscious. Instead of picturesque images, artists offer disquieting spaces that unsettle the viewer. In focusing on the ambiguity between reality and fiction, artists explore increasingly blurred lines between the artificial and eerily human.

Uncanny opens February 28 and continues through August 10 in Washington, D.C., highlighting painting, sculpture, photography, works on paper, and video made between 1954 and 2022. Learn more and plan your visit on the museum’s website.

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When Myrlande Constant (previously) was a teenager, she worked alongside her mother in a commercial wedding dress factory in Port-au-Prince. There, she learned the tambour embroidery technique, which utilizes a hook to create chain stitches with beads and sequins on fabric.

“By foregrounding her specialized skills honed in the fashion industry, Constant’s approach to drapo has broken gender barriers and elevated the overlooked creative labor of Haitian female factory workers to the realm of fine art,” says a statement from Fort Gansevoort, which will present the artist’s work next month in a solo exhibition titled The Spiritual World of Haiti.

Drapo, or drapo Vodou, typically describes a style of embroidered flag embellished with beads or sequins, but the term can also be applied to a wide range of art forms like painting, clothing, assemblages, and sculptures. Constant’s pieces, which she has been renowned for since the 1990s, highlight a variety of materials, colors, textures, and all-over compositions brimming with ritual activity and symbols.

Haitian Vodou, an African diasporic religion that developed between the 16th and 19th centuries, merged Western and Central African traditions with Roman Catholicism. Its divine creator, Bondye, is inaccessible to humans, so spirits known as lwa‘s serve as intermediaries that can be invoked during ceremonies by possessing individuals, enabling communication with Bondye and transmission of advice, admonishment, or healing.

“Though she considers her art-making to be rooted in spirituality, Constant does not create her works for the purpose of display in Vodou temples, preferring instead to exhibit them in museums and galleries internationally,” a statement says.

For Constant, art-making is a statement of resistance within the context of Haiti’s extreme political and economic instability. The nation’s current unrest was spurred by protests against high fuel prices in 2018 and a demand that then-president Jovenel Moïse resign. He refused to step down but was assassinated in 2021, further escalating tensions. A federation of gangs continues to clash with the government, spawning more protests, violence, and perpetuating an evolving humanitarian crisis.

“Marinette Bois Chèche” is the earliest work that will be on view in the exhibition and depicts the martyrdom of Vodou lwa Marinette. According to folklore, Marinette was burned alive for fighting against slavery and participating in a paradigm-shifting Bwa Kayiman ceremony in 1791, which spawned the 12-year Haitian Revolution.

The insurrection, an uprising of enslaved people against French colonial rule, is unique in history because it led to the founding of a state ruled by former captives and non-white people and free from slavery—although it still permitted forced labor. Constant’s title translates to something like “Marinette of the dry wood,” evoking the ceremony that typically takes place around a bonfire and calling upon a momentous period in Haiti’s history.

The artist’s drapo are densely beaded and often much larger than their traditional counterparts. The most recent work on view in the exhibition, “Devosyon Makaya” spans ten feet wide and took around three years to create. Constant describes her process as “painting with beads,” transforming fabric and findings into elaborate narratives evoking time-honored Haitian customs.

The Spiritual World of Haiti opens on February 27 and continues through April 26 in New York City.

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In the Alsace-Lorraine region, bordering northeastern France and western Germany, the town of Illzach was once home to an institute for the blind. Martin Kunz (1847-1923) directed the school at the turn of the century and produced a remarkable series of embossed graphics that visually impaired students could use to learn about nature and geography.

Accompanied by braille descriptions, Kunz’s educational aids depict a wide range of plants, animals, and maps. To create each page, he hand-carved two wood pieces that formed a mold, into which he sandwiched paper to produce raised illustrations.

The material was typically thick, and Kunz soaked it in water before placing it between the blocks so that the natural fibers would soften and stretch into shape. Leaves, fish, herons, crocodiles, crustaceans, and more comprise a wide array of designs that he mass-produced and made available to blind students all over the world.

The archives of the Perkins School for the Blind holds a collection of dozens of Kunz’s late-19th and early-20th-century tactile graphics, and you can explore more examples from the collection on the Perkins Library’s Flickr.

Below, learn more about Kunz’s process in a video from the Museum of the American Printing House for the Blind, presented by director Mike Hudson. And keep an eye on the APH’s website for news about The Dot Experience, the organization’s museum expansion set to open in 2026 in Louisville, Kentucky, that applies inclusive design standards and brings disability access to the fore.

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In 2010, the newly established Common Core State Standards program, which outlines skills and knowledge students should acquire between kindergarten and high school, did not include cursive in its English requirements. As a result, many young people can no longer read or write in cursive. But if you can—or are willing to learn—a wealth of historical documents await you in the U.S. National Archives.

The federal organization’s Citizen Archivist program is recruiting volunteers to help transcribe thousands of documents in its collection. Records in need of review are categorized into “missions,” like paperwork relating to women in the First World War or submarine patrol reports during the Second World War.

Another major mission involves transcribing the records of more than 80,000 of the nation’s first veterans. “Each file is associated with a surviving Revolutionary War soldier, his widow, or children, who applied for a pension based on the veteran’s service during War for Independence (1775-1783),” says a statement from the National Parks Service, which has partnered with the National Archives for this initiative in time for the 250th anniversary of the American Revolution.

The National Archives also needs people to tag photographs and other materials to help identify people, events, or places. By improving searchability, the archives become more accessible to historians, genealogists, students, and the public.

It’s easy to get started: just register and select a document to begin transcribing. There’s no application, and you can contribute as much or as little as you’d like. National Parks Service interpretation planner Joanne Blacoe says, “We wanted something that was going to last beyond an anniversary, not just in our own archives but in a place that everybody could access.”

Find more on the National Archives’ website.

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This month, the team at The Public Domain Review launched a new project aimed at artists, illustrators, designers, and creatives of all stripes. Containing 10,000+ items, the Public Domain Image Archive is a vast trove of illustrations, prints, scans, and more, all downloadable and free for use.

The database offers a functional search that allows users to sort by artist, time period, style, and theme. For those seeking maximum visual stimulus, there’s also an “Infinite View” option that collates images of all types into a navigatable grid.

Included in the collections are 19th-century drawings that turn maps into farcical figures, vivid fish renderings by Louis Renard, and satirical black-and-white cartoons from the censorship-laden Prohibition era.

Curators plan to add more entries to the database each week, so be sure to check back for updates. And, if you’d like more deep dives into copyright-free works, check out the public domain archive on Colossal.

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