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Judith F. Baca: Community and Culture in the United States
]UDrrn F. BACA is known nationally and internationally as a muralist and a public educator and has taught in the University ofCalifomia system since 1981. Her commitment to community-based an m3king led her to found. along with filmmaker Donna Dieteh and artist Christina Schlesinger. the Social and PublicAn Resoun:e Center (SPARC) in the mid-1970s in Venice, California. Through SPARG, Baca has not only facilitated the creation, preservation and documentation of public an in the Los Angeles area. but has also provided a space for the images and voices ofpeoples ofcolor. She has coordinated two major citywide mural projects in Los Angeles and has organized, along with the staff of SPARG, symposia and exhibitions that draw attention to the multiplicity ofcultures that make up the greater Los Angeles area and the nation at!arge. Her most famous mural, The Greal Wall of lAs Angeles (1976-1983) (Figures 1,2, and 3) extends for almost haifa mile along a drainage canal in the San Fernando Valley and documents an alternative history ofCalifornia, one that acknowledges the presence ofNative Americans. Asian Americans, African Americans. Latinos. Chicanos, gays and lesbians, and working class people. She has brought her coalitionbuilding skills to other parts ofCalifornia, indudingthe farming community of Guadalupe, just north of Santa Barbara (Figure 4), and the city of Baldwin Park,just east ofLos Angeles (Figures 5 and 6). She has also taken these skills and applied them to an international project, The World Wall: A Vuion oftIu Future Wzthout Fear (Figures 7 and 8), a series of!0' by 30' portable murals that has traveled around the world, joined by similar panels painted by artists from the host countries. I first met Baca in 1988, when I invited her to speak to a women's studies class I was co-reaching at Pomona College. I was impressed by the nature
K'"-s StsuDa. 1996
Vol 25, pp. 215-%117 Reprints anilab&e direc:dy &om the: ~ Ph"""""yin, pamiaed by - . . oaIy
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FRANCES POHL
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Figure I 77uGrt4t Wallo!LosA",elG.1976-8S,aaylic:oDconacte,lS·x2,43S·, Tujunga Wash dninageanal. San Fernando Valley. Group photogn.ph. summer 1981 (JudithBac:a
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of her work and her commitment to education, and subsequently organized a retrospective exhibition, judiJh E B=: Sites and Insights, 1974 -1992, for the Arizona State University, Tempe Art Museum in 1992 (it appeared the following year at the Pomona College Montgomery Gallery). I interviewed Baca in her studio in Venice, California on July 10, 1994.
In a December 1993 interview of a Bill Jensen exhibition for the Y"l1lag. Voice, Peter Schj~ wrote: '~ere is DO art community, only more or less an art ,society.,::" .. Society is formal. Community is soulfuL Many in the art are so soul-starved they convince themselves ofbelonging to a community when they rea11ydon'L The art world is a fairly savage social -.
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JUDITH F. BACA
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and economic zone where values are always in doubt and often in conflict." What has been your experience of this "savage" society and where do you see the "soulful" art community? .
My first thought is that the "savage" art world truly is a non-community. There's a certain brutality to it because it co-ops the truth of community and uses this language in such a way that people, particularly srodents, become extremely confused about professional group life. They talk about a professional group life as opposed to a community, which I would define more as a group ofpeople who have shared values, mores, perhaps share a geographical space in which they have to live in some way in relatedness and connectedness. I think what the art community is really about is disconnection. in the sense that we really foster individuation. We foster competitiveness. We foster within our an schools and universities the sense of inscantly disconnecting people from where they came to engage in the creation ofwhat is called a -universal aesthetic." and that "universal aesthetic" is essentially a western-European aesthetic and it's very specific. It's ge0graphically specific, ethnically specific. It's intellecrually specific. And yet we call that "univerul" and what happens is that people become very isolated. Right now we are recruiting the creme of the crop from our ethnic communities, for example the Chicano community. We're recruiting California students or people out of neighborhoods and we are putting them into the university and, as we recruit them and bring them in. we foster the disassociation from their origins. We say to them, "this is the highest form of achievement." It was put to me repeatedly-the highest fonn of achievement is to disassociate entirely, in totality, from where I came from. This means that, essentially, we're talting California taxpayer's money to recruit Califox:ma.swdents out of California neighborhoods so that they will never address the most salient issues. the most diflicult and incredibly troublesome problems. We take the best of them and we take them away. Essentially we're doing a brain drain ofthose places, so that we can never solve the problems that plague those communities. We have a continuing cycle offeeding people offinto this never-never land or nonspace of professional group Jife. Basically what it means is we serve corporations with those people. Those kids never come back to where they came from. The biggest, biggest struggle in all of my life bas been to stay connected in somry to where I came from. They've offered me every ki!>d ofimaginable1@odyiflwouldleaveandevengotasfarastellingme rm a failure because 1 haven't.