Max King Cap
YOUR PAIN IS MINE Self Portrait: Robert Mugabe of Zimbabwe Too Solid Flesh Self Portrait: The Traitor Ganelon By William Shakespeare Invisible Men Think Nothing Of It The Trial of Gaddafi Tell Old Pharaoh Self Portrait: Longshanks and The Jews by William Shakespeare All is Vanity It's My Pleasure Self Portrait as Jean Bedel Bokassa of the Central African Republic God's Punk Self Portrait: Scipio: Slave of Londinium by William Shakespeare You People I Give You My Word Mobutu Sese Seko Necklace (detail) The Favoured Fool Mass Murder You Flatter Me Charles Taylor of Liberia (self-portrait) A Greater Serbia Richard III Tiny Fireworks Don't Get Up Anonymous Despot 1 Reckless Knowledge The Gentleman Gaoler Three White Men PERISH THE THOUGHT President for Life (self-portrait as Idi Amin) Caliban in the Mirror Alden the Procurer Aberration Don't Mention It King Mswati III of Swaziland (self-portrait) Memories Self Portrait: Tetzel by William Shakespeare 41 Bullets Don't Get Up Mobutu Sese Seko God's Punk God's Punk Scarecrow
Narrative––hermetic or lavish—is our touchstone and the only artistic strategy capable of uncloaking us to ourselves. All artworks worthy of consideration are purposing toward the same realization: confession, for art will not respond to interrogation nor provide data that can be formulated to replicate its revelations. Without a wholehearted investment of the personal, the artwork shall remain a collection of formal contrivances, initially impressive but ultimately vacuous. An artist may imply and an audience might infer but we’ve no protocol proficient––stubborn hope and arrogant insistence are simply signs of panic––in translating the taciturn object into a garish interpretation. The self, alone, is the magnetic pole and the whole of the world is drawn to it.

Our position––in various hierarchies, communities, and situations versus our reactions, assessments, and responses in relation to them––articulates our identity and motivates our agency. We must, therefore, attempt to observe ourselves from multiple points-of-view so that we might know what we look like from behind and below. Scrutinized from these angles would we recognize ourselves? It is essential then, that in order to truly know and describe our existence through art (and for that art to have emotional and intellectual currency with an audience) we must embody countless different selves, then examine the view from there.

If our gaze is immutably fixed, adamant in judgment, we risk blinding ourselves to more expressive and eloquent idioms, all of them potentially ours.