Best 161 quotes of Kehinde Wiley on MyQuotes

All art is self-portraiture.

After high school I went to the San Francisco Art Institute, and I began a formalized art education where we went through the history of art but we also went through the art of my contemporaries.

All the world's a stage. P.T. Barnum: It becomes a circus. But circuses or street pageants or parades have always been useful in a society.They've always been useful as a way of critiquing power. The carnivalesque has always been useful as a way of the powerful being mocked in a public space.

And as a young black man, a lot of my professors would really think that it was useful to see the work of politically oriented, positivistic, leftist creative works. And I found it incredibly useful. And I found it something that I've learned from and gained from.

A realization and a dissection of the canon gave rise to the work. But there's also a sneaking suspicion of the canon.

As a twin, I operate with twin desires.

At age 20 I went to go find my father in Nigeria. And after much toil, I finally figured out exactly where he was. And there's something about seeing your father for the first time - my mother destroyed all pictures of him.

At the same time I really enjoy painting flesh.

Believing that navel-gazing in and of itself can transform itself into something that means something for society. I mean, we are communicative creatures. We desire to sort of understand each other's experiences and points of view. Storytelling is what painting, literature, filmmaking is all about.

Can I - do I have to be obsessed with it and proceed from that? Not always. But when I'm on top of my game, I definitely think about the way that the world sees me and the way that the world thinks about painting. You must.

Even the hubris or the desire to go out into the world and find patterns that reflect back to yourself is so Lacanian and, like, mirrored, so as to be ridiculous. But there are very fixed sets of expectations that the world has about this work.

Feudal Europe is over, but it found its way into film culture. It found its way into postmodern painting culture, and we're all here talking about it today. It still lives. I don't believe in ghosts, but these are contemporary ghosts.

For example, in one of my last exhibitions I had a 50-foot massive painting with I think perhaps a hundred thousand hand-painted small flowers. This was the Christ painting [The Dead Christ in the Tomb, 2008] in my Down exhibition [2008]. Now, I simply can't spend eight hours a day painting small, identical flowers. And so I've got a team that allows me to have these grand, sweeping statements.

For me, I wanted to create something that's much more driven by a type of selfishness, a type of decadence.

Going back to that idea that painting sits still and that we give ourselves over to it over time. There's a difference between living with - imagine if this were sitting in your living room for 15 years. You'd probably understand the contours of it.

Going to the Huntington gardens and libraries was radically important for me. They have one of the best collections of 18th- and 19th-century British portraiture that you can imagine in Southern California. One doesn't think about Southern California as being the capital of great art.

He [Michael Jackson] would choose specific moments. They were art history books that I prefer. They were paintings that he prefers. It's this dance back and forth. We were halfway through the dance. He died.

He's a great - he's a great professor. He retired recently, but.But Peter Halley as well.

How does the artist function as poet-slash-witness-slash-trickster?

I actually studied cooking and, like, was thinking about becoming a chef.

I began working within the streets of Harlem, where, after graduating from Yale [University, New Haven, CT], I became the artist in residence at the Studio Museum in Harlem [New York, NY]. I wanted to know what that was about. I would actually pull people from off of the streets and ask them to come to my studio.

I believe the artist is capable of contributing to the broader evolution of culture in all of its dimensions.

I'd like to walk that fine line between the authentic artist self and the manufactured artist self. I'd like to exist outside of a set of expectations or assumptions about what the Kehinde Wiley brand is. And I'd like to walk towards something that's a bit more unpredictable, human.

I feel sometimes constrained by the expectation that the work should be solely political. I try to create a type of work that is at the service of my own set of criteria, which have to do with beauty and a type of utopia that in some ways speaks to the culture I'm located in.

If I have the same plan to go into the streets, find random strangers, use art-historical referent from their - from the specific location, to use decorative patterns from this location, that's a rule. That's a set of patterns that you can apply to all societies. But what gives rise or what comes out of each experiment is so radically different.

If I were making paintings of a bowl of fruit it would still be viewed through some sort of political lens, because the viewer wants to create a type of narrative around the political theme when they look at work depicting black and brown models.

I grew up in South Central Los Angeles, where people are in cars.

I guess art is in the eye of the beholder.

I had an amazing instructor, Joseph Gotto , who, as a painter, spoke to me as it - he didn't condescend.

I had no idea about where I was going. I had no sense of art as anything other than a problem to be fixed, you know, an itch to be scratched. I was in that studio trying my best to feel content with myself. I had, like, a stipend. I had a place to sleep. I had a studio to work in. I had nothing else to think about, you know. And that's - that was a huge luxury in New York City.

I happen to be a twin. I grew up half of my life with someone who looks and sounds like me. And I believe it's possible to hold twin desires in your head, such as the desire to create painting and destroy painting at once. The desire to look at a black American culture as underserved, in need of representation, a desire to mine that said culture and to lay its parts bare and look at it almost clinically.

I have a really strong suspicion of the romantic nature of portraiture, the idea that you're telling some essential truth about the interior lives of your subject.

I have been painting models with black and brown skin only for the past years. So, I did already have this experience, this is how I have come to the paintings I do now.

I have been painting white people for much longer in my life than I have done for colored people.

I like to play with the conventions around what we expect of paintings historically. But I also like to play with the conventions that you expect from a Kehinde Wiley painting, too.

I love the flexibility of saying, "Today we're making 50-foot paintings, and we're going to have to join hands and figure out how that's going to work." But in the end, it's a possibility.

I love the idea of engaging religious sentiment and how that vocabulary has evolved over time.

I love the of dealing with the homoerotic versus the idea of dealing with certain tropes with regards to black masculinity in the world, propensity towards sports, antisocial behavior, hypersexuality - all of these sort of non-truths that I don't exist in but that I see as being fixed in the world's imagination.

I mean, the radical contingency that is - that exists and the fact that I'm going into the streets and finding random strangers any given day - who's in these streets that day?

I'm fully capable of multitasking certain conceptual concerns within the work.

In America, there's this type of expectation of just-add-water celebrity, this type of, "Of course you found me; we're all going to be famous for 15 minutes," sort of Paris-Hilton-ization of society.

In high school I went to the Los Angeles County High School for the Arts. And this is like Fame. It's like that sort of prototypical, dancers in the hallway, theater students, musical students, art geeks. And it was a kindergarten in the truest sense of the world: a children's garden where I was able to sort of really come into myself as an artist, as a person, sexuality issues - like, all of this became something where there was a firming-up and a knowing that went on.

I noticed that the work of my non - I noticed that the work of my friends who were white and male, specifically, existed in a type of freedom that was not bound by certain political questions and assumptions and locations.

In our conversations, he [Michael Jackson] revealed a surprising understanding of art history. We were going through the finer points of the difference between one Italian sculptor to the next. You know, this - these are things that we don't necessarily assume of people in sanctified light.

In some way they are all self-portraits, but I think I know what you mean by asking this - I would say, it is too idealistic to paint yourself.

In the Studio Museum in Harlem, when I was dealing with that community and dealing with my peers in the streets, it allowed for me to get outside of Yale, to get outside of art-speak, and to really think about art as a material practice that has very useful and pragmatic material precedent.

I pay my models to work with me, so there becomes this weird sort of economic bartering thing, which made me feel really sort of uncomfortable, almost as though you were buying into a situation - which, again, is another way of looking at those paintings. The body language in those paintings is a lot more stiff.

Is it the responsibility of the colored artist or the ethnic artist to create works that are designed to exist in opposition to a certain political structure?

I studied shades, textures by painting after the Old Masters, the classical European paintings, as part of my educational process.

I suppose in the end what shift occurred - is that at Yale I began to become more materially and conceptually aware of the mechanisms that gave rise to those types of patterns and paintings. And so the copying that happened in the childhood was a much more conscious type of copying in later years.