A thirty-three minute video odyssey documenting one woman's search for the miracle of the Virgin Mary. A must-see for recovering Catholics and their families and friends worldwide. From Italy to Portugal, from France to Georgia, from Iowa City to Peru, Miracle recovers a newly-minted set of the Seven Deadly Sins on the way to immortalizing the latest modern religious trend: "Spiritual Tourism." Rated S for satirical.
Using performance as a means of personal transformation and catharsis, Mitchell’s Death mourns the death of Montano’s ex-husband. Every detail of her story, from the telephone call announcing the tragedy, to visiting the body, is chanted by Montano as her face, pierced by acupuncture needles, slowly comes into focus then goes out again. The chanting is reminiscent of Buddhist texts, while the needles signify the pain that is necessary for healing and understanding.
VDB is proud to present Linda Montano Videoworks: Volume 1. Originally trained as a sculptor, Linda Montano began using video in the 1970s. She is a seminal figure in contemporary feminist performance art and her work has been critical in the development of video by, for, and about women. Attempting to obliterate the distinction between art and life, Montano's artwork is starkly autobiographical and often concerned with personal and spiritual discipline.
O Night Without Objects, A Trilogy explores the relationship of conversion experiences - therapeutic, political and religious - to technology, fear and family. The segments are stylistically diverse, employing theatrical, documentary and narrative means. When viewed as a trilogy each segment informs and reinforces the common thematic concerns of the others, however, any segment may be distributed or viewed independently. This film was produced during an artists’ residency at Xerox Parc, designed to bring artists and new technology research scientists together.
This surreal, free-form autobiography is concerned with childhood and adult rituals, and the longing for meaning and connection during the often wildly absurd events of early life. Obsessive Becoming returns to Reeves’s early exploration of personal narrative forms, poetry, and his interest in creating a more spontaneous and direct fusion between language and video. Words and images of the expectations and disappointments of coming of age break down the boundaries of both mediums.
Three nuns in dark sunglasses sit at a table playing cards while a nurse is inteviewed about "what death looks like” on the soundtrack. As the nurse speaks, in medical detail, of death as a natural process, the nuns sit with party hats on their heads and light birthday candles stuck in bananas. On Death and Dying is a mocking and macabre look at the institutions of death—how hospitals and religions “manage” death. The tape resolves in the conclusion that “death is a job that you do by yourself.”
Partially Buried explores a web of genealogical traces. In this work the artist probes the notion of sites of memory as well as site-specific work by focusing on the location of Kent, Ohio. Partially Buried references the year 1970 during which the artist Robert Smithson produced his site-specific work, Partially Buried Woodshed at Kent State University. By chance the mother of the child in the video was present also in Kent State in May of that year, studying experimental music. In May of 1970, four students were shot while attending a rally protesting the U.S.
Reeves explores his personal journey to seek the center of existence through the teachings of Eastern religions. India is the source of images for his message about the eternal wheel of existence—life and its continuous process of change.
“Reeves uses a digital imaging technique… in which images seem to be composed of a series of almost fragmented yet fluid stills, and all movement becomes a procession of shadows.... This gives a powerfully ethereal quality to the piece, one that underscores the theme of human existence.”
This tape addresses spiritual closure. Video gave me a chance to examine, see, and celebrate the seven spiritual venues, paths, and journeys that I have made: 1) Catholic life, 2) nun's life, 3) yoga life, 4) Buddhist life, 5) feminist life, 6) natural life, 7) life. Publicly, I am admitting that I am a spiritual materialist—been there, done that—but I am also saying that all of my spiritual experiences have worked together to prepare me for even deeper journeys combining all of the sacred technologies I have learned so that I can re-invent my own way.