memory

A friend has graciously permitted me to post his recap of RNC week:

“My dears Al and Mrs. S., ever the social workers, were eager to join me on Friday night’s Critical Mass bike ride. At Union Square, several of the farm vendors decided, perhaps in leu of the overwhelming crowds, to give away their end-of-day produce and baked goods. So, as the numbers of cyclists grew exponentially, we enjoyed watching the kids, who looked more at home on an Earth First commune than in front of Republic, as they heartily chomped on the raw sweet corn and warily sniffed the fresh muffins for signs of dairy.

As we peddled off (reminding me of the gnarled-metal cycle-density of Shanghai biking), we received applause from plenty of 14th street bystanders. By the time we got to Houston, the sun had set, and the bike ranks had ribboned along Broadway so we had to be wary of cabs darting past and around us. But as we began to again amass up Sixth Ave, tensions (which i’ve known too well as an ACT UP marshall for so many years) from snarled and snarling motorists inconvenienced by the rally grew ugly. Clearly, no police arrangements had been made, making this a potentially dangerous action, further worsened by inexperienced young cyclists who were aggressively flinging their bikes (and only pair of legs) into the paths of vehicles. Enraged drivers bolted out of their vehicles, one block after another, and we elders intervened in several separate potentially violent confrontations. Fortunately serious violence was assuaged, but not without seeing the cyclists, in a number of incidents, being uglier and more aggressive than the SUV drivers. By the time we got to 23rd street, the random arrests had begun. The event had successfully vilified cyclists to many drivers and police

I missed NOW’s CODE RED March over the Bridge — the photos of my beloveds, the CHURCH LADIES FOR CHOICE looked great. I made it to City Hall for the end of the Rally; the most stunning rally sound-bite take-away for me was learning that 40 million women who were eligible to vote in 2000 didn’t.

As the NYC Sanitation trucks moved in, i could not fathom why the organizers didn’t insist that the many, many thousands of people at the rally take the many thousands of expensive printed protests signs, fold them into their bags and make damn sure they were visible up all over town the entire week, and in windows through November.

Saturday evening brought thousands of bells and their owners to “the socket” and the utter bewilderment of puzzled Ground Zero pilgrim/tourists and vendors [photos]. The Calatrava “temporary” entrance to the PATH trains became a pagoda for the bells, where volunteers gave us programs that looked like LIRR train schedules. intending to ‘orchestrate’ the event, with the occasional hissing of Buddhists who were angered by gentle nearby conversation, created a soundscape only defiled later by a guy who worked the city the whole week with a big Freddy Phelps-like scroll of a sign quoting some scripture confirming why we must vote for Bush. Upon his arrival, the press was no longer interested in Pauline Oliveros’s ambitious memorial: the jingle bells, Tibetan bells chimes, and at least one industrial lampshade being thumped like a muffled gong.

The THOUSAND COFFINS affinity group at the big march was in need of help. So we helped, finishing a few pre-fab die-cut cardboard coffins, draping them with flags (black bunting for unknown soldiers), then committing to the intense heat of the next six hours. It doesn’t take much crowd-estimation expertise to conclude that a mere 100,000 people would have taken over six hours to march the 42 block route. I yearned for a rally, chock-full of speakers (many with issues that, while unrelated to the war, would still not be even voiced if the Republicans had their way), But the gigantic rally was amazing, in it’s disjointed groups; and you couldn’t help but marvel at the thoughtully engineered, underestimated march attendee counts from the press ‘n’ state.. But silently walking the coffins was a meditative way to participate. No Central Park picnic for our procession, we got to Union Square around 6 p.m., quietly dissembling the coffins and folding the flags, looking more saddened than defiant.

Although looking out my window Tuesday night I couldn’t tell if anyone else intentionally illuminated their windows, I struggled to sleep under a “What’s My Line” airline sleep-visor in my brilliantly illuminated bedroom. I had dutifully followed Milton Glaser’s request and put a ‘light’ in my window. Having recently acquired one of the ubiquitous rainbow WE THE PEOPLE flags, I taped it up in my window over Broadway, with my art projector aimed at it all night : Spent Nuclear Fuel Rods for Peace...

Throughout the week, every time i ventured outside, i wore a 8.5” x 11” repro of the great Plaza Hotel TRUTH -> <- BUSH banner mounted to foamcore and gold cord around my neck. I tended to avoid eye contact and wore a tie most days. Many people approached me all week, as inspired by the banner as i was.

Due to a work commitment, on Thursday, I was on the uptown (2) train pretty-much directly under Madison Square Garden while W was speaking: after all the overtime, there was zero security on the subway or platforms; people on the train laughing — having clearly just heard or participated in shouting “FUGEDDABOUTIT!” as Al Franken had proposed.

Friday morning, off to the GM building plaza, with an enlarged poster of the great Plaza TRUTH -> <- BUSH banner. CNN was interviewing what appeared to be high-school boys in tee shirts with “one-eyed pirates” for a liquor company. As i was manhandled off the property, they kept growling “No politics HERE, No politics HERE.” And I foolishly shrieked about how having young kids advertising booze was Highly Political.

During the week, the event that got the least press was the media march from the CBS building to FOX [photos]. I printed out a long tall (conventioneer’s) sign that read BAN 527’s / BEGIN WITH FOX. People laughed, but it was too cryptic to make the evening news. In fact, the only press i saw for the event was of Miss Understood and Lady Bunny who stormed the rally in Grand Drag... good for them! Motherfuckers.

Then, in a blink of the shutter, the RNC circus left town.

Jamie Leo, reporting.”

Rene Wanner has maintained his Poster Page on the Web continuously since August 21, 1997. In May, he started a blog. Yesterday, he noted:

“[August 1] is the 60th anniversary of the Warsaw Uprising against the German occupation in World War II, during which more than 250,000 people were killed and the city was largely destroyed. Some posters made by the insurgents have survived, among them the famous “Call to Arms!” (Do Broni!) by Mieczyslaw Jurgielewicz. A year before, in 1943, the Warsaw Ghetto Uprising which also failed, extinguished the lives of the jewish population of Warsaw, which was about 375,000 before the war.”

...

Also on August 1, 1944, four thousand Roma were gassed and incinerated at Auschwitz-Birkenau. By the end of the war, between 70% and 80% of the Romani population had been annihilated by Nazis. In Romani it is called “the Devouring.”

After the war, no Roma were called to testify at the Nuremberg Trials, and no one came forth to testify on their behalf. No war crimes reparations have been paid to the Roma as a people. And no posters of resistance are known. [source]

Following Brian’s travels through Morocco, I ran into this interesting bit from his visit to Marrakesh that relates to exhibition design:

“Captions [in the Museum of Moroccan Art] were available in both French and Arabic. I originally thought I would be able to understand almost everything from my knowledge of the two languages; however, I quickly discovered a flaw in this plan: The explanations were often different.

For example, in discussing a particular musical style, the French caption talked about how it was derived from Greek forms, while the Arabic explained it as going back to the Abbasid court at Baghdad. Both of these could be true - the people at the Abbasid court could have developed it from Greek forms, but the targeted cultural bias of the information presented is an interested insight into the way the tourist industry operates. I once read an article about how tour guides in Israel change what they highlight and the style of their presentation based on the group they are guiding. The Museum of Moroccan Art in Marrakesh seems to unabashedly post written evidence of this as Arab and European tourists wander through having the information presented in a context which affirms their own culture’s past.”

Brian’s interpretation notwithstanding, he’s on to something: given Morocco’s privileged geography between continents and at the nexus of so many trade routes among regions and empires, I suspect its traditional forms were influenced by very many cultural traditions, long before the histories were spun so neatly into “East” and “West.”

Given that the curators are clearly aware of this, it’s all the more interesting that they choose to present the two distinct narratives rather than a more nuanced account of cultural exchange.

From Noam Chomsky, Year 501: The Tragedy of Haiti, 1993:

“The leader of the revolt [against the U.S. invasion], Charlemagne Péralte, was killed by Marines who sneaked into his camp at night in disguise. In an attempt at psywar that prefigured some of Colonel Edward Lansdale’s later exploits in the Philippines, the Marines circulated photos of his body in the hope of demoralizing the guerrillas. The tactic backfired, however; the photo resembled Christ on the cross, and became a nationalist symbol. Péralte took his place in the nationalist Pantheon alongside of Toussaint.”

The photograph was immortalized in 1948 by Philome Obin in his painting, Crucifixion de Charlemagne Péralte pour la Liberté.

With reference to this discussion, I’ve posted this condensed translation of the lecture notes presented by graphic designer Neville Brody and historian Stuart Ewen at the AIGA conference in San Antonio, September 1989. It appeared in the January/February 1990 issue of Print.

Design Insurgency

In its enthusiastic youth, design was invested with vision. Awestruck by futurism, swept by currents of modernity, design, it was claimed, could communicate new ideas about society, light the way to new and democratic ways of seeing.

Designers took part in great public debates over the fate of civilization. Design, they believed, could transform reality; it could help to deliver humanity from the social inequities of the past and give rise to a utopian future. Without such commitments — we were warned — design would merely lay a gloss across the face of barbarism.

These hopes have gone unrealized; the gloss is everywhere. Design is shackled by historical amnesia. The sense of social vision that once inspired it is but a dim memory. Obedient to the orders of corporate clients, designers are cogs in the wheels of commerce. They serve as pastry chefs in glorified soup kitchens, doling out mass-produced visual gruel.

Design has little recollection that it once saw its role as one of creative communication; of exploding false outlooks and turning the world upside down. Instead, design is employed to discourage ideas, to bury thought. Design has become just a profession, an instruments of commercial guile, of calculated deceptions.

Empires were first based on a trade in raw goods; populations were dominated by the sword.

Empires were then built on manufactured goods; populations were disciplined by the clock.

Today’s empire is an Empire of Images; populations are led by their line of sight.

Design and Typography are the ways by which invisible goods are made visible.

In the rush for gold, design groups serve as armies of occupation in the battle for our minds; shock troops for the triumph of the superficial.

The impulse to mask the terms of social experience — or to offer images as a surrogate for experience — is reiterated again and again across the consumer culture.

Consumer society is mentally and culturally programmed to accept image manipulation. The packaging of abbreviated ideas jeopardizes actual thinking... critical thinking... common sense. Human subjectivity is cultivated as a resource for economic exploitation.

Life issues — social, material, environmental, spiritual — disappear from consideration amid a blur of disembodied representations. Within the dazzle of the spectacle, the real problems, needs and hopes of millions are made invisible.

In their lives, in the vernacular regions of popular expressions, people struggle to break through the din... to be seen... to be heard.

The trajectory of design follows the logic of an economy constructed of thin air. The manufacture of goods has given way to the manufacture of information. A “symbolic economy” — inflated by finance, credit and a global trade in abstract value — diminishes the notion of production for use. As one more negotiable currency, design decorates the acceleration toward catastrophe, transforming it into a persuasive conception of beauty before our eyes.

Design is propelled by the priorities of commercial gain. Wherever one turns, the capture of the eye is the preferred strategy of merchandising. All information is distorted by the means by which it is made appealing. “Good design” is defined as that which sells. Packaging overwhelms content. Our vistas are cluttered with images, yet — more and more — there is the unsettling realization that nothing is there.

In the uninterrupted flutter of changing appearances that characterizes the consumer culture, almost every form of representation bears a tenuous connection to matter, assuming — with increasing rapidity — the character of expendable currency.

One hundred thirty years ago, Oliver Wendell Holmes prophesied a culture of bodiless images about to take hold. “Every conceivable object of Nature and Art,” he wrote, “will soon scale off its surface for us. Men,” he predicted, “will hunt all curious beautiful grand objects, as they hunt cattle in South America, for their skills, and leave the carcasses [behind] as of little worth.”

This describes the practices of today’s style industries. Design is now the hunter. Fuelled by an economy predicated on planned obsolescence, design — like all commercial media — consumes every vision in its path. To create the impression of progress, of change, and of an “ever-evolving new,” predators of style prowl the terrains of human expression and creativity, desperately seeking surfaces to appropriate and sell.

The terrain of vernacular expression becomes contested ground; commercial colonizers and local populations struggle over the locus of meaning.

Design hijacks and recycles culture. Style is ripped from any source, and turns up in a place where it is least expected. Colliding world views are translated into design, images to be purchased. All faces are seen; few are given voice.

Design no longer envisions, it advertises. Design no longer informs or educates, it blindly promotes the accumulation of wealth and power; it aestheticizers corporate greed and commercially motivated waste. Design is something to be used up. Its primary significance is that it will lose significance.

Whatever the “skin,” or its origin, its meaning is compromised — or lost — when it enters the realm of the style market. Within an ever-shifting tableau of design, all images send the same message: consume, use up, replace.

How a distributed message is communicated determines how it will be received, and how a message is received determines its form and structure.

Conforming to the logic of disposability, the most fundamental truth underlying an image is that it will soon cease to exist. While changes is design depict a charade of progress, the cultural garbage grows deeper and deeper. The perpetual waste of goods, the destruction of the earth’s environment, become acceptable norms. A trust in the promise of “the good life” requires an ever growing leap of faith.

Design is a hungry animal that constantly needs feeding, but it is using up its sources of reference. Culture is not a bottomless pit that can be endlessly ransacked. Design is in fact now eating itself through the last resort of self-reference.

Content can be dangerous. It can undermine the design message, the message that:

• packaging is all important;
• the image of the content is the content;
• there are no “goods anymore... only advertisements.”

We are no longer expected to read; only to recognize... respond... buy. Interpretation is stifled. Ideas are muted. Meaning gives way to presentation. Presentation creates a need; promises a fulfillment; closes the deal. Those that evoke the desire promise us the means of satisfaction. Packaging is the tool of a seduction.

Packaging seduces through a process of codification. Information and culture are delivered pre-codified, pre-digested, pre-packaged, ready-to-wear. Little is left to the imagination. Imagination is dangerous. It can imagine things not for sale. All power to the imagination!

At the heart of design lies an ethic of deliberate swindling. Images without bottom offer us fantasies of freedom: the freedom to be lifted out of the dreariness of necessity; the freedom to be who and what we wish; the dream of wholeness. According to the endless chain of visual ideas, satisfaction can be purchased across a retail counter... or from a catalog. Shopping replaces citizenship in the practice of democracy, and buying becomes the only remaining means of expression.

In the Empire of Image, typography, too, vies on the battleground of perception, seeking to shape and limit the vistas of possibility.

In the beginning there was the Word. In the end there was Typography. Words contain the power to persuade. Commercial uses of typography have hyper extended this eloquence. At the summit of this power stands the corporate logo: the ultimate exercise of typographical authority.

It is not the words we use, but how we display them. The initial message of written communication is its type style. The choice of typeface, weight, size and position dictates the emotional response to any piece of information or disinformation. Typography commands our attention. It lays claim to Truth. It propels the word past the barrier of reason... massaging, tantalizing, or alarming the psyche.

If you approach design purely as a solution to a problem, all you can ever hope to communicate is the problem itself.

In the world of advertising and design, a toxic society is daily rendered desirable. Tear it up!

The need for art and imagination to break free from the market has never been greater. It is a matter of survival. What is critically needed is a fresh approach to visual communication — a design insurgency — freed from the fetters of the “bottom line.”

Somehow, we must find a route towards the idea that design can be a meaningful response to people’s needs; more than an answer derived from a marketing question, more than a recycled skin.

Designers must assess the consequences of their work. The practice of design must be motivated by ongoing social concern. Designers must move beyond their drawing tables, step outside their Macs, reconnect their concerns to contours of popular experience and aspiration and establish a means for dialog.

Design today is approached as if selecting from a supermarket shelf. This reduces any element used to the meaningless, and leads to a state of pure ornament and gesture. Decoration is not a substitute for a good idea, and most design today works in the belief that the more you add, the better it is.

Against the deluge of commercial icons, we must nurture voices of resistance, reopen the question of who has a say.

We are still using a typographic language that was created for a different society with different thoughts and ideals which it needed to communicate in a different way to ourselves.

We must find new languages; and rethink the world according to the needs of individual human communities. The dominance of surface over substance must be overcome. There needs to be a reconciliation of image and meaning.... A design insurgency.

Typography and design can be removed from the confidence games of consumer engineers, and become part of an organic process: affirming free thought, free expression, new social relations.

This can not be left to the wiles of “experts” or “specialists.” As long as design is defined as a profession — an insulated commercial priesthood — the public will be seen as little more than fodder for the market.

The requirements of community, the preservation of human and material resources, the liberating powers of education — not indoctrination — should stand at the center of the design process, guide its development.

True education must encourage social criticism, vision, creative self-expression, questioning, dangerous ideas... even subversion, where necessary.

If — like reading, writing, arithmetic — social and environmental awareness, visual literacy and critical design were elevated and encouraged in schools from an early age, more and more children would begin to master the means of visual communication.

Such education can then be carried on into the arenas and practices of everyday life.

On that day, people will move beyond consuming images. In the ensuing visual dialog, more voices will be heard, alternative possibilities will be acknowledged. The realm of public expression will step beyond the boundaries of commercial inducement, representing, and responding to, social, environmental and spiritual needs.

A democracy of expression will begin to nullify the power of packaged illusions.

Many of these themes appear a decade later in the 2000 re-issue of the First Things First Manifesto, an update to the 1964 declaration. The emphasis on individual, creative resistance reminds me of Adbusters, which began publishing the same year this speech was delivered. A compendium of Brody’s graphic design, The Graphic Language of Neville Brody was published a year earlier in 1988, as was Stuart Ewen’s work of cultural criticism All Consuming Images.

It’s interesting to compare the ideas expressed here with the work currently displayed on one author’s Web site. Plenty of exhuberent and expressive work, but I can’t find much social criticism or design in the public interest.

From Beyond Vietnam: A Time to Break Silence:

“In 1957 a sensitive American official overseas said that it seemed to him that our nation was on the wrong side of a world revolution. During the past ten years we have seen emerge a pattern of suppression which now has justified the presence of U.S. military ‘advisors’ in Venezuela. This need to maintain social stability for our investments accounts for the counter-revolutionary action of American forces in Guatemala. It tells why American helicopters are being used against guerrillas in Colombia and why American napalm and green beret forces have already been active against rebels in Peru. It is with such activity in mind that the words of the late John F. Kennedy come back to haunt us. Five years ago he said, ‘Those who make peaceful revolution impossible will make violent revolution inevitable.’

Increasingly, by choice or by accident, this is the role our nation has taken — the role of those who make peaceful revolution impossible by refusing to give up the privileges and the pleasures that come from the immense profits of overseas investment.

I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a ‘thing-oriented’ society to a ‘person-oriented’ society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, materialism, and militarism are incapable of being conquered.

A true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. On the one hand we are called to play the good Samaritan on life’s roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway. True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring. A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look across the seas and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: ‘This is not just.’ It will look at our alliance with the landed gentry of Latin America and say: ‘This is not just.’ The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war: ‘This way of settling differences is not just.’ This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into veins of people normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged, cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.

This kind of positive revolution of values is our best defense against communism. War is not the answer. Communism will never be defeated by the use of atomic bombs or nuclear weapons. Let us not join those who shout war and through their misguided passions urge the United States to relinquish its participation in the United Nations. These are days which demand wise restraint and calm reasonableness. We must not call everyone a Communist or an appeaser who advocates the seating of Red China in the United Nations and who recognizes that hate and hysteria are not the final answers to the problem of these turbulent days. We must not engage in a negative anti-communism, but rather in a positive thrust for democracy, realizing that our greatest defense against communism is to take offensive action in behalf of justice. We must with positive action seek to remove those conditions of poverty, insecurity and injustice which are the fertile soil in which the seed of communism grows and develops.”

— Dr. Martin Luther King, Jr., April 4, 1967.

Search and replace “napalm” with “depleted uranium”, “Communism” with “terrorism”, “the seating of Red China in the United Nations” with “withdrawing from Iraq.”

Ricardo Levins Morales, from an abstract of Art, Organizing, and Memory:

“The telling of history is more than an exercise in documentation. It has always been an important element in shaping history. Historical narrative provides important information about both specific tactics and strategies and broader possibilities for action. Consequently, the struggle to control the memory of events is an important element of social conflict.

The Northland Poster Collective participates in this aspect of social (particularly workplace) struggles on three levels. Working with organizers and rank and filers we help them to identify and redefine the workplace narrative. To effectively organize, it makes a difference whether workers see themselves as part of a big, happy family; as engaged in a David vs. Goliath struggle; as rugged individuals who must each make their own way; as a community of interest in an exploitative environment, etc. Art, humor, and creative tactics can create a receptive atmosphere organizing and leadership development.

Telling untold (or miss-told) stories that can suggest avenues for action. Even when figures or events from social struggles are integrated into mainstream teaching they are presented in ways that emphasize individual heroics and chance. Our classroom posters focus on the collective action, planning, and community connection that offer a more reliable roadmap for creating change. By our choices of what stories to depict we help to challenge widely held notions about who is an actor in history.

Posterfolio sets help to bring more depth of knowledge (and curiosity) about events that people may know of only superficially. Posters that challenge deeply held assumptions. Less immediate in their impact, these may illustrate word definitions or the histories of everyday items, foods, etc. Seemingly innocuous, these posters contain layers of social history and suggest connections to other peoples that are absent from mainstream and commercial culture.

Making use of history as a lever for real change requires strategies for its dissemination. Our approach has been to use our relationships with schoolteachers, unions, and community organizations to distribute the work that we produce. These networks are also the source for information on the needs of the people at the front. Organizing seeds have a hard time growing in hostile soil. Tending to the cultural soil of the workplace, community, and broader society is a long-term and essential element in any strategy for change.”

From snopes:

“One of the best ways to gain the support of the people you want to lead is to do something of benefit to them. Failing that, the next best thing is to convince them that you have done something of benefit to them, even though you really haven’t. So it was with Benito Mussolini and the Italian railway system.

After the ‘march on Rome’ (which was itself a myth of fascist propaganda) on 28 October 1922 that resulted in King Vittorio Emanuele’s appointment of Benito Mussolini as prime minister and the accession to power of the fascists in Italy, Mussolini needed to convince the people of Italy that fascism was indeed a system that worked to their benefit. Thus was born the myth of fascist efficiency, with the train as its symbol. The word was spread that Mussolini had turned the dilapidated Italian railway system into one that was the envy of all Europe, featuring trains that were both dependable and punctual. In Mussolini’s Italy, all the trains ran on time.

Well, not quite. The Italian railway system had fallen into a rather sad state during World War I, and it did improve a good deal during the 1920s, but Mussolini was disingenuous in taking credit for the changes: much of the repair work had been performed before Mussolini and the fascists came to power in 1922. More importantly (to the claim at hand), those who actually lived in Italy during the Mussolini era have borne testimony that the Italian railway’s legendary adherence to timetables was far more myth than reality.

The myth of Mussolini’s punctual trains lives on, albeit with a different slant: rather than serving as a fictitious symbol of the benefits of fascism, it is now offered as a sardonic example that something good can result even from the worst of circumstances. As Montagu and Darling wrote:

‘Mussolini may have done many brutal and tyrannical things; he may have destroyed human freedom in Italy; he may have murdered and tortured citizens whose only crime was to oppose Mussolini; but “one had to admit” one thing about the Dictator: he “made the trains run on time.”’”

From Riniart.org:

“For 20 years, Rini Templeton made drawings of activists in the United States, Mexico and Central America while she joined them in their meetings, demonstrations, picket lines and other actions for social justice. She called her bold black-and-white images ‘xerox art’ because activists and organizers could copy them easily for use in their banners, signs, leaflets, newsletters, even T-shirts, whenever needed.

Her drawings also included workers, women and children, celebrations, scenes of town and country, many images from daily life. In all her work you can feel a unity with grassroots people across national and racial lines. She almost never signed a drawing, out of typical modesty. As a result, her style is widely recognized but her name is not.

Two years after she died in Mexico in 1986, Rini’s work was published in a bilingual book in the U.S. (Real Comet Press, Seattle) and Mexico (Centro de Documentación Gráfica Rini Templeton). Entitled The Art of Rini Templeton: Where There is Life and Struggle/El Arte de Rini Templeton: Donde hay vida y lucha, the U.S. editorial coordinator was Elizabeth (Betita) Martinez. The Mexican team included 5 editors from the Punto Crítico magazine collective together with a production coordinator. All had worked with Rini extensively.

With the book out of print, it was decided to continue making her work available through this web-site. Rini’s sister, Lynne Brickley, made that possible with generous support.

You will find 600 drawings here, organized by theme, with brief texts in English explaining the story behind each set of drawings. There is also a short biography about Rini. Photos of her sculptures, done before she switched to graphic work, are not included here nor are the many reminiscences of Rini written by friends and co-workers for the book.

In the spirit of Rini Templeton’s life and work, activists serving causes that Rini would have supported are invited to use drawings freely in their leaflets, newsletters, banners and picket signs or for similar non-commercial purposes. Those wishing to use drawings in the production of an item for sale, such as a book, should write to the Rini Templeton Memorial Fund, c/o Elizabeth Martinez, 3545 24th Street, San Francisco, CA 94110. A reasonable fee will be asked, to help maintain this web-site.”

Viva Rini.

“In Israel, a forest of 6 million trees is being planted in the Judean hills between Jerusalem and Tel Aviv, in the words of B’nai B’rith, ‘as a living memorial to the six million Jews who perished in the Holocaust.’ Begun in 1954, this planting clearly takes on several layers of practical and symbolic meaning in Israel: it remembers both the martyrs of Nazi genocide and a return to life itself as cultivated in the founding of the State. Rather than remembering the victims in the emblems of destruction left behind by the Nazis, thereby succumbing to the Nazi cult of death, these trees recall both the lives lost and the affirmation of life itself as the surest memorial antidote to murder. It was also with this traditional veneration of life in mind, as symbolized in Jewish tradition by the Etz Chaim (tree of life), that Yad Vashem has planted a tree to remember and to name every single Gentile who rescued a Jew during World War II.” [source]

......

“Israel’s Defence Ministry is investigating reports that Palestinian olive trees uprooted to make way for a security fence are being sold illegally to rich Israelis and town councils, sometimes for thousands of pounds each.

The illegal trade in olive trees has flourished as Israeli contractors, supported by armed guards, clear Palestinian agricultural land where an 80-mile electronic fence is being built to seal off the West Bank.

Thousands of olive trees have been dug up to make way for the 150-ft wide barrier and security zone. Its route usually passes inside Palestinian territory, not along the old pre-1967 border, and thousands of Palestinian farmers say their livelihood is being taken away.

Sale of the olive trees emerged after the owner of a contracting company offered two reporters from a popular Israeli newspaper, Yedioth Ahronoth, 100 large olive trees for £150 each.

The reporters found one enormous tree, said to be 600 years old, on sale at an Israeli plant nursery for £3,500. They said the trade was conducted with the complicity of an official in the civil administration, the Israeli military government in the occupied territories....

Olives are the lifeblood of Palestinian agriculture, almost the only crop which grows on the stony hillsides of the West Bank without irrigation. Most Palestinians are unemployed after two years of violence and their staple diet is bread and olive oil.

About 11,000 Palestinian farmers will lose all or some of their land holdings to the fence. Sharif Omar, from the village of Jayous, near the Israeli town of Kochav Yair, said: ‘I have lost almost everything. I have lost 2,700 fruit and olive trees. And 44 of 50 acres I own have been confiscated for the fence.’

His village lost seven wells, 15,000 olive trees and 50,000 citrus and other fruit trees. ‘This area is the agricultural store for the West Bank. They are destroying us,’ he said.” [source]