Martha Jungwirth, Geh nicht aus dem Zimmer @ Thaddaeus Ropac

Martha Jungwirth, Untitled, 2025

Martha Jungwirth's unique abstract paintings are often at odds with what she says about them. The title of the exhibition being a case in point. "Don't leave the bedroom" is the first line of a poem by Joseph Brodsky, about hunkering down and staying home. While her painting is intimately connected to her body and expressionistic, its brilliant colour and sensitive form reaches out to all of us in the world beyond the bedroom.

Martha Jungwirth, Untitled, 2025

Jungwirth is also quoted as saying that, for her, painting is about abundance and the plenitude of colour, and while we see this in her use of bright, intense colour, some of her paintings are as spare as any abstract paintings we would ever see. Strokes over brown paper are her signature. On exhibition in the first floor gallery, a burst of yellow paint on clean cardboard is bold and energetic without need for the distraction of other elements. Similarly, though the colours are rich, glorious and often filled with joy, the most striking of her works are arguably those in a single colour palette. The vivid fuschias are resplendent under Thaddaeus Ropac's skylight, but the paintings are also thoughtful and reflective. 

Martha Jungwirth, Untitled, 2025
Detail

Perhaps the varied significance of Jungwirth's paintings are not contradictory? Maybe these different aspects of the same painting sit comfortably together? For example, the vivid and confident colours contribute to the paintings' gentle femininity, their inwardness and simultaneous struggle against expectations. They are not only boistrous and bold. Indeed, there is something else about these paintings that makes them soft and delicate, intimate, beyond colour.

Martha Jungwirth, Untitled, 2025

Jungwirth says that her painting is intuitive, but what does that mean when translated into paint? She explains it further in this lovely video on the gallery website. Jungwirth literally reacts to something she hears or sees and the emotions flow through her body onto the page or paper. This spontaneity and the resultant traces in paint and pencil that allow us to see the artist's hand at work remind me of Cy Twombly's large canvases, even though the end result of Jungwirth's looks quite different. The similarity is in the intuition that drives the image - looking at brush strokes that resemble writing in paint, we see both artists in process, moving across the support, thinking, improvising, suggesting as they go. The intense coagulations of paint that arise when Jungwirth stops —or perhaps they are the squirts of paint coming from the tube that enable her to begin? —are moments of pause, interruption, and simultaneously, potentially heightened emotion. Similar markings can be found on Twombly's paintings as he moves across and around his canvas.

Martha Jungwirth, Untitled, 2025

Even though Jungwirth's strokes are entirely abstract, we see the physicality of the drawing and painting. Witness, for example, the different pressures she applies to the tool, the brush, the dirty finger prints around the edges of the brown cardboard surfaces that she uses as support. In some of the drawings, we also see traces of a face, a body part, an eye, suggestions of a hand. But it's not so much the forms discovered in the drawings as it is the recording of the hand as it moves over a page that centre Jungwirth's painting and drawing in her body. It's as though we are watching the body move, as though she translates her inner responses to events into images. Perhaps, even more than can be said of Twombly's paintings, Jungwirth's are made to be felt, sensed, before they are intellectually understood.

. 

The paintings on display at Thaddaeus Ropac's Marais gallery are inspired by the Brodsky poem, inspirations which then appear in drawings, doodlings made at home, in front of the television, showing current events, others' artwork. The drawings are Jungwirth's intuitive response. She calls the drawings diaristic, made by only half looking at the paper. Jungwirth draws and paints on paper, meaning that the works are fast, and enjoy a fluidity thanks to the even surface of the cardboard / paper. In this, the paintings themselves are like drawings, immediate, with minimal temporal duration, expressions of the body. They are in this sense, automatic writing in paint. Her paintings are marks that arrive before consciousness.

Georges de la Tour, Entre Ombre et Lumière @ Musée Jacquemart-André

Georges de la Tour, Le nouveau né, c. 1645

It was no surprise to see the extraordinary creations in and of light in Georges de la Tour's paintings now on exhibition at the Musée Jacquemart-André. De la Tour has a reputation as the seventeenth-century master of artificial light. Even if his paintings are rarely shown, the proliferation of copies and fakes makes them ironically familiar. Other than his crafting of light, perhaps the most exciting element of these paintings was the exaggerated intimacy of the scenes, the way that figures hovered around candle or torch light in small, enclosed spaces, always at night time, always in meditative poses. Even when the figures are in action, they are stopped still, reflecting, thinking, as if caught in a photograph. 

Georges de la Tour, La Madeleine Penitante, c. 1635-40

There was something about these paintings that made me see them as well ahead of their time. The use of light as more than illumination of a scene, often becoming the very subject of the scene, such that many other details of the paintings fade into the background. The fact that all the women, whether it is a religious figure or a peasant, look to be the same model hardly matters once we are pulled into the private world of her thoughts, effulgent in an illuminated space. That said, their pensive faces and often deliberately positioned hands are quietly expressive, even if we cannot access what those emotions are.

Georges de la Tour, La Femme à la Puce, 1632-1635

As the line between secular and religious becomes blurred in the paintings, it hardly matters if we are looking at the Virgin and St Anne or a pregnant peasant woman, a contemplative villager or a saint, La Madeleine or a prostitute. What matters is that all the figures appear to engaged in a transcendent experience and invite us into their private world. Though de la Tour was clearly a man committed to the scriptures, particularly as they were represented in painting, he was more interested in composition, lighting, and creating internal emotional worlds through soft orange glowing flames. 

Georges de la Tour, Les Joueurs des dès, 1651

So little is known about de la Tour during his lifetime. From records, it is know that he was born and lived in Lunéville, a small town in Lorraine. Where he learned, not just to paint, but to create worlds of mystery and contemplation through candle light, is itself a mystery. While historians continue to debate the unknowns of de la Tour's life, the lack of information also means that we are free to let our imaginations roam as we contemplate the paintings. There is widespread opinion that he must have visited Italy and been exposed to Caravaggio's painting - because of the light - but Caravaggio was doing something very different with light. Caravaggio's light and shadow was conceived and executed to energize, to sweep his figures into scenic action, and create perspectival lines. De la Tour used it for the very opposite reasons: to create secret, inward worlds. I saw a number of other resonances, for example, El Greco's long delicate fingers and hands placed in strategic positions, as well as his figures huddled around a flame in paintings such as An Allegory with a Boy Lighting a Candle in the Company of an Ape and a Fool, 1577-79. 

El Greco, An Allegory with a Boy Lighting a Candle in the Company of an Ape and a Fool, 1577-79

There is also something about these works that made me think that de la Tour was the Manet of his day, painting people on the street as the result of their environment, in unforgiving worlds. His paintings of old peasants against grey backgrounds, in what look to be theatre costumes reminded me of Manet's street portraits. Like Manet, de la Tour seemed to have empathy for those who had been left out of the prosperity of their time, giving them dignity and personality through painting where they may have had little in life.

Georges de la Tour, Vieillard, and, Vieille Femme, 1618-19

Though the Musée Jacquemart-André's exhibition spaces are themselves small and at times too intimate as viewers are squeezing past each other moving between rooms, the hanging of the paintings was quite wonderful. That said, the lighting often conflicted with the light given off by the painting. Each painting has been lit to ensure that the only place from which to look at it without glare is directly in front. However, this was not always possible with the crowds. Nevertheless, a patience with the crowds will bring the rich rewards of these quiet meditative works. 

Philip Guston, L'Ironie de l'Histoire @ Musée Picasso

Philip Guston, The Studio, 1969

The recent exhibition of Philip Guston's paintings doesn't explicitly address the "irony" of history that is mentioned in its title, but the connections are clear. At least, there are various possible interpretations, all of which are plausible. Staging an exhibition of Guston's political work at the Musée Picasso, alongside works by Picasso, itself strongly suggests an ironic repetition of history. Though the connection between the two artists is evident, it was brought into the foreground in this exhibition. Guston was influenced by Picasso's deformed and mutilated figures in his depiction of the Nazis' bombing of Guernica, as well as his repeated satirisation of the Spanish dictator, Francisco Franco. When Guston moved to figuration after sixteen years of painting abstraction, wanting to represent the violence of late 1950s and 1960s America, and the absurdity of president Richard Nixon, he had a ready example in Picasso's depictions of the same from thirty years earlier. 

Philip Guston, Poor Richard, 1971

Juxtaposing Picasso's political portraits and Guston's Nixon paintings and drawings, together with some of his depictions drawn from the media representation of the Second World War, the war on America's streets in the postwar period, and the violence of the Vietnam War demonstrates a repetition of history that is logical as well as ironic. Once Guston moves to his representations of white supremacy in the American South and his deformed, grotesque bodies, intertwined in bloody revolt, he expands Picasso's vocabulary. In addition, this connection highlights just how political Guston was. His engagement with the corruption of power in the satirical portraits and drawings of Nixon, especially when his face is one big scrotum and his nose an erect penis, seems as essential to the resistance as marching on the streets. Despite the pushback from artists and critics in his time, Guston's work from the 1960s and 1970s is incredibly radical once he returns to figuration. The return was anything but a turning away from the search for freedom of expression and liberation as some said of these paintings the time. Though perhaps we have to be in an era of explicit American violence all these years later to see the irony.

Philip Guston, Painting, 1954

Included in the exhibition are two exquisite abstract works, hung to illustrate Guston's ties to abstract expressionism. I was drawn to these two works both because they were new to me, but also, because they show Guston's connection to Mondrian. In this work, we see the vibrations and rhythms of Mondrian, as well as the direct, spontaneous expressive brushwork of De Kooning, without the references to self. The Structure of a work such as Painting (1954), its short, thick horizontal and vertical strokes makes the painting appear predetermined. Contrarily, the cloud of red and orange, literally floating on a pink and creamy background gives it a mystery and a surreality. (Note that the reproduction doesn't do the painting justice).

Philip Guston, Large Brush, 1979

Of course, Guston is continually painting himself, if not his personal subjective self. Rather, he is always looking for his self as artist. His persistent question through the exhibition and across his oeuvre is, what is the place of the artist within the idiocy and violence of this country at war? In one of the most disturbing paintings that could well be a self-portrait, a brush is dipped in a saucepan of red paint. It is as though the paint is boiling over, streaming down the sides of the pan as the brush is taken out, getting ready to paint. Of course, the red paint is recognizeable as blood. The painting is disturbing because it brings together the social violence and the artist's responsibility to that same violence, a responsibility taken up in representation. 

Philip Guston, Untitled, 1980

The exhibition finished with a series of works painted between Guston's first heart attack and his death a year later. Guston had a looming sense of his own death, but this didn't stop him painting, it just meant smaller canvases. In his final year, he painted curious, misshapen objects often looking like the spoils of war: bombs, a patched up grey teapot/satchel/elephant, what could be a landmine, all floating in a background of grey paint. To the end, death, violence and the battlefield were the preoccupations of this great American painter.

The greatest irony that will occur to many visitors to the exhibition is still another one. As we watch the United States whither in the face of the current administration's corruption and blatant power grabs, it is for artists to speak truth to power. And ironically, some of the most outspoken critics of current American politics (if we can even call it that as it is more like gangsterism) are the country's comedians. I came away from the exhibition wondering whether more American painters would take up Guston's mantle and speak out against the current regime, thus extending the lineage from Picasso.