At the forefront of the revolution in fiber art, Ferne Jacobs has been creating innovative work since the mid-60s. At her retrospective in 2022 in Los Angeles,
The Craft in America Center noted that Jacobs is recognized for her mastery of material and process. Reinventing and advancing traditional techniques used for basketry, including knotting, coiling, and twining, Jacobs has generated an entirely new language of sculptural art. Her acute sense of color melded with her poetic and intuitive approach set her work apart. You can order a copy of the catalog atbrowngrotta.com.
Ferne Jacobs began as a painter, exploring the possibilities of three-dimensional painting in the mid-1960s, before moving to weaving after workshops by such avant-garde fiber artists as Arline Fisch and Olga de Amaral. After the American Craft Museum (now Museum of Art and Design) exhibition
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(1972), Jacobs gained national attention for her work. Jacobs has taught and lectured on fiber arts and design since 1972. She received her M.F.A. from Claremont Graduate University in 1976 and has been featured in solo and group exhibitions throughout the United States and abroad. She is the recipient of the Flintridge Foundation Award for Visual Artists, and in 1995 she was named a Fellow of the College of Fellows by the American Craft Council.
As though we are one and the same.” She says that “[t]his has never happened so completely to me before. It has caused me to ask why, and to try to find a way to explain it to others. In the world I find myself today, feminine values are often desecrated. I am beginning to understand that there is no such thing as a ‘second class citizen’ — anywhere, anytime. There are aspects of world culture where weak people try to control others; because that is the only way they feel their own existence.”
Knows she exists, ” Jacobs notes. “She needs no one to tell her who she is or what she is. She knows her value, and I expect the world to respect this inner understanding. When it doesn’t, I think it moves toward a destructiveness that can be devastating.”
Eco Art Archives
Came from experiencing the piece as I was making it, ” Jacobs explains. “In my mind, it was the earth. The colors green, brown, blue, grey are the elements on our planet.
Came because there is no bottom or top. The piece is open, so can we see the earth as a globe/ball and open/unending.” The undulations in
Jacobs’s work is found in many public collections, including the Smithsonian American Art Museum, Washington D.C., the Metropolitan Museum of Art, New York, New York, the Museum of Arts and Design, New York, New York, the Museum of Fine Arts, Boston, Massachusetts, the de Young Museum, San Francisco, California and the Rhode Island School of Design, Providence, Rhode Island.
Christine M. Giannetto
This is another installment in our series of information on materials used by artists who work with browngrotta arts including horsehair, agave and today, kibiso silk.
refers to silk drawn from the outer layer of the silk cocoon, considered “waste” in compared to the smooth filament that makes up the inner cocoon. This thick cocoon layer is also called
hand-weaving project. These women set up looms in their garages and kitchens for extra family income, and made woven bags out of the thick, stiff
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down to a thickness that allows automatic machine looming, resulting in a whole line of new fabrics, most of which have normal silk warps and
wefts. As part of an effort to revitalize Japan’s once-booming silk trade, NUNO’s head designer, Reiko Sudo, also works with the Tsuruoka Fabric Industry Cooperative on a variety of products under the “
yarn was originally produced in Yokohama, writes the Cooper-Hewitt, the center of silk exportation in Japan between the 1860s until the 1920s. This silk waste was considered a high-quality material, and produced good quantities with little waste. However, the industrial process to obtain this fiber was not considered cost-effective and it progressively lost its appeal until Reiko Sudi and NUNO addressed revival of kibiso yarn production.
James W. Fitzpatrick
comes from about 2% of the silk cocoon, Slow Fiber Studio says. It contains an especially high amount of sericin protein, which means it takes dye very strongly and offers great opportunities to explore body and texture. It’s used in its original, more rigid state, to create sculptural forms, or degummed with soda ash to soften the fibers.
, Kiyomi Iwata, Ogara Choshi are gathered. The surface is embellished with gold leaf and French embroidery knots, 6.5″ x 8″ x 7.5″, 2018. Photo by Tom Grotta
Presents. Iwata was born in Kobe, Japan. She immigrated to the US in 1961. She studied at the Virginia Museum of Fine Arts in Richmond and the Penland School of Craft. In the 1970s, she and her family relocated to New York City, where she studied at the New School for Social Research and the Haystack Mountain School of Crafts. She returned to Richmond in 2010 and began working on a body of work using
Ferd R. Sekoll
has a very different attraction for me, contrary to my usual silk organza, which is woven from fine silk thread, ” Iwata told Adams. The silkworms produce 3, 000 meters of thread during their lifetime, and
, ” the artist says, “I am using the silkworm’s whole life output, which is gratifying. I went back to the traditional manner of using thread to weave. Whatever the thread had from its previous life, such as the silkworm’s cocoon, I left it where it was and dyed the thread.”
and also grid-like tapestries which Adams described as apearing as fragments, … “there is an unfinished quality to them, ” she writes. “Some are large and freeform, while others are intimate and marked off by a frame.” According to Iwata, the “complex nuance of North versus South” has influenced her work since she re-crossed the Mason-Dixon line. It’s been in the last decade, I that she has transformed woven
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made into tapestry-like hangings. “They are either dyed or embellished with gold leaf, ” she explains, “and I enjoy the process as much as the results. The whole idea of working, using hands and mind, and letting the process lead me is an eternal moment of joy for me. Sometimes I use a frame to give the piece a limitation, and other times I let the wall space frame the piece. It really is a difference in how I like to present the piece.” In Iwata’s hands,
The human figure in art is the most direct means by which art can address the human condition, says The Roland Collection of films on art, architecture and authors. “In early societies its significance was supernatural, a rendering of gods or spirits in human form. Later, in the Renaissance, although Christianity provided the dominant social belief system, Western art’s obsession with the figure reflected an increasingly humanist outlook, with humankind at the center of the universe. The distortions of Modernist art, meanwhile, may be interpreted as reflecting human alienation, isolation and anguish.”
Among the artists represented in the browngrotta arts’ collection are several who recreate the human figure in three-dimensions with provocative results. Dawn MacNutt of Canada is known for her nearly life-size figures of willow and seagrass. The sculpture and architecture of ancient Greece has been a major influence on her vision. “I first experienced pre-classical Greek sculpture in the hallways of the Metropolitan Museum of Art in New York as a teenager in the 1950s.” she says. “When I visited Greece 40 years later, the marble human forms resonated even more strongly. The posture and attitude of ancient Greek sculpture reflects forms as fresh and iconic as today… sometimes formal … sometimes relaxed. Her works, like
John Mcqueen Archives
, reflect the marble human forms, columns, caryatids … sometimes truncated… found outdoors as well as in museums in Greece. They were inspired by two study and work trips to Greece just before and after the millennium, 1995 and 2000.
Figures created by Stéphanie Jacques of Belgium are clearly humanoid, but less literal. “For a long time I have been trying to create a figure that stands upright, ” Jacques explain. “…all of this is related to the questions I ask myself about femininity and sexual identity. My driving forces are the emotions, the wants and the impossibilities that are particular to me. Once all this comes out, I seek to make it resonate in others. My work is not a lament, but a place where I can transform things to go on.”
As Artsy has chronicled, drawn, painted, and sculpted images of human beings can be found in Han Dynasty tombs in China, in Mayan art, and even in the nearly 30, 000-year-old wall drawings of the Chauvet Caves in southern France. In incorporating the figure into her work, Mary Giles responded to the graphic power of the male image in early art, such as the petroglyphs of the Southwest, aerial views of prehistoric land art, and the rudimentary figures of Native American baskets. She used similar representations of men on her baskets. Her husband, architect, Jim Harris, told the Racine Art Museum, “Sometimes they were made with the bodies of the men created as part of the coiling process but with the
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