Digital Disruption: Youthquaker’s Second Issue Merges Bygones and Breakthroughs in Culture and Tech

Youthquaker Magazine’s sophomore issue revives beloved traditions of physical media while linking young creatives across a developing digital landscape. 

By Grace Henkel

Elijah Jones-Young and Emmalyn Kwan Yue Tsang read Youthquaker Magazine’s Digital Disruption at the Issue 02 launch party on April 5, 2024. (Grace Henkel/CanCulture)

With a retro-futurist vision, Youthquaker Magazine’s Digital Disruption calls back to beloved bygones of tech and media, fueling Gen Z’s nostalgia for tangible forms of storytelling in our highly digitized present time. The student-run magazine’s second issue, with its distinctly anachronistic aesthetic, explores how tech advancements have permeated the contemporary cultural landscape. 

The Issue 02 launch party was teeming with well-dressed attendees; the evening’s attire ranged from bell bottoms and platform boots–reminiscent of ‘60s and ‘70s vintage–to leg warmers and low-rise jeans that marked a distinctive Y2K twist. This intermingling of the past and present is replicated in the recent issue’s collection of creative and critical discourse. 

Youthquaker’s Editor-in-Chief, third-year Creative Industries student at Toronto Metropolitan University (TMU) Daisy Woelfling, said the magazine’s thematic focus has sharpened with the inception of Digital Disruption

“I think we've all worked really hard on this issue, and we've tried to make it even bigger and better than our first one,” said Woelfling. “Our first issue was kind of laying the foundation.”

“I feel like there is no part of our daily life that can be divorced from digital technology,” said Woelfling. “[In Issue 02], we talk about the impacts of digital technology on music, on art, on advertising and media.”  

From waning human attention spans in a scrolling-heavy age, to the “revival of retro tech in fashion,” Digital Disruption contemplates both the consequences of technology consumption and the cultural potential it holds. 

“The digital revolution has [given] rise to a multitude of subcultures, niches, and online communities that have reshaped the very essence of pop culture,” wrote TMU journalism student, and CanCulture Music Section Editor, Nalyn Tindall, in a piece featured in Issue 02.  

“No longer are audiences passive observers; they are active contributors and co-creators of the cultural landscape.”

Emmalyn Kwan Yue Tsang, a DJ and University of Toronto student, attended the Issue 02 launch party in support of her partner, TMU Criminology major Elijah Jones-Young. Jones-Young co-wrote an article for Youthquaker with Sam Dubiner on the impact of AI on song sampling. 

“It really dives deep into what the experience is like, and I think that’s beautiful,” said Tsang, while showing off the details of their outfit and jewelry, including a ring made from her late grandfather’s gold teeth. 

“It was a little bit tumultuous; we had to do a lot of research but we got it done,” said Jones-Young. 

Tsang, who is also a member of the Victoria College Environmental Fashion Show (VEFS) said that student-run publications like Youthquaker can open doors for lesser-known young creatives across several disciplines. 

“There’s so many under-appreciated artists that need that exposure,” they said. “It’s so important to get it out there.” 

Jahmari Jones, who attended the launch party to support his friend and the event’s headliner, DJ Headphone Jack, noted how a community has sprung up around the print-only publication. 

“I feel like it's important in this digital age to actually pick up something and read it,” said Jones. “And it's important to support with just not clicks, but with purchasing, and honestly supporting your peers because it all starts from the ground up.” 

“It all starts with everybody just coming out to an event and collaborating, shaking hands and supporting each other.”

When Waste Becomes Art

This Toronto centre is ‘saving the planet, one scrap, one stitch, one piece at a time’

By Raghad Genina

A shelf in the Creative Reuse Toronto centre that is filled with a variety of crafts that have been made out of repurposed materials on Monday, Feb. 29, 2024. (Raghad Genina/CanCulture)

In a facility housed under a newly built condo building in the middle of the Parkdale community, the rhythmic hum of sewing machines breaks the silence. As you enter the centre on Abell Street, you are met by floor-to-ceiling windows that bathe the place in sunlight. The sounds of the sharp edges of scissors coming together as they slice through layers of fabric and the clink of buttons, as they're being sorted into different piles, echo through the room. A wide variety of tapestries, baskets and crafts, made of repurposed materials, line the walls and shelves of the centre. Deep into the room lie countless stacked plastic containers filled to the brim with materials like yarn and different types of textiles that would have been thrown out if not for Creative Reuse Toronto

Unlike traditional recycling, where materials are recovered and then broken down and converted into something else, Creative Reuse Toronto keeps these materials out of landfills by repurposing them into art. Textiles like fabric take more than 200 years to decompose in landfills, making this an important initiative. A 2023 report by Fashion Takes Action, a Canadian non-profit organization focusing on ethics and sustainability in the fashion industry, estimated that about 500,000 tonnes of post-consumer clothing end up in Canada’s landfills each year. 

“We throw away things and don't realize where they're going or what their impact is,” says Helen Melbourne, retired artist and co-founder of Creative Reuse Toronto. 

  As Melbourne guides a visitor through the maze of shelves, each corner is filled with discarded items waiting to be repurposed. From stacks of abandoned fabrics to jars filled with an assortment of colourful buttons, this space is a sanctuary for those who see potential where others see waste. 

Melbourne views materials differently than most people. From baskets made out of plastic grocery bags to mats made from shreds of fabric masks and clothing made from 100 per cent repurposed textiles, when Melbourne sees any scrap material, she thinks, “What is the material? What could it be?” She says, “everything has potential.” 

This mindset has been ingrained in her since a young age. She recalls her childhood, filled with creativity. “I made my own dolls, bedspreads and even doll houses out of cardboard. It was so rewarding to do it as a child.”

The average Canadian throws away 37 kilograms of textiles each year, 95 per cent of which can be reused or upcycled. Creative Reuse Toronto is attempting to help combat this issue by taking textiles and other materials and upcycling them. 

The tipping point for Melbourne came when she took a tour of the Keele Valley landfill before it shut down in 2002. It was the largest landfill in Canada during its operation. Although she took the tour decades ago, she still remembers the moment as if it was just yesterday. She says the dump was unbelievable and overwhelming, reeking of mould. She describes it as “a colossal mess.” 

Melbourne first had the idea for the centre in 2017. She posted her idea of opening a Creative Reuse centre on Facebook to see if anyone would be interested in pursuing it with her. Now co-founder Sue Talusan responded to the post right away, as she has always been passionate about reducing waste and had worked on this issue during grad school. Talusan grew up collecting items from people's curbs and garage sales and repurposing them, just like Melbourne.  She is also currently leading the design, strategy and product development of an innovation ecosystem impact accelerator.  

After three years of talking and bonding online, they finally set up a meeting at a church near the St. George subway station where they would discuss their plans. Laughter erupts around the Creative Reuse Centre as Talusan recalls the moment when she first saw Melbourne in the church and embraced her in a big hug. “I had no idea who she was,” says Melbourne. She never knew what Talusan looked like until that moment. After that big hug, they hit it off “to the point where we were finishing each other's sentences,” says Talusan. 

As Melbourne continues to recall moments in her life when she felt she needed to help make a change, volunteers come in and out of the centre, greeting each other with excitement. Whispers can be heard amongst them about what they plan to create with all the materials that have been donated. While the volunteers continue to converse, a community member walks up to Melbourne, asking her for advice on how she would repurpose a book filled with colourful fabric samples. Melbourne, without hesitation, gives the idea of a flip book that would be filled with different images. “You were just flipping through it and it looked like a flipbook,” says Melbourne. 

“She gives good ideas. Helen is a wealth of information,” says Diane*, the community member.

Melbourne describes some of the centre's artwork. One piece was created for a person with visual impairments. It contains parts of various-textured textiles such as corduroy, shag carpet and silk that have been sewn together to help enhance a blind person's perception of tactile images. Like all the art made here, it is created out of 100 per cent repurposed fabrics.  

All the textiles and other materials in Creative Reuse Toronto have been donated by fabric stores and manufacturers that are either downsizing or closing. Some donations also come from clothing design studios, the estates of seamstresses, quilters and individuals who are clearing out their stashes. Much of their initial stock came from businesses that were closing just after the first lockdown due to the COVID-19 pandemic. During this time, businesses also donated most of the centre’s tools and equipment, such as sewing machines, storage containers, tables and art supplies like knitting needles. 

Talusan recalls that right after they signed their lease, as they were on the brink of opening, the COVID-19 pandemic hit. This set them back significantly. However, several years later, Talusan reflects on the journey of resilience that has led to the now thriving centre. During COVID-19, Creative Reuse Toronto survived because of the community's support. Donations kept this place running, and volunteers contributed not just their own time but also dipped into their own pockets to help keep the place going. Now, Talusan says that a combination of sources, such as  paid sewing classes, workshops and donations, keeps the centre open. 

Talusan looks back at a moment a few years ago when a big company offered them 60 skids of gift boxes. Although they didn't want to say no because they didn't want the boxes to end up in a landfill, they had to as they didn't have enough space for it in their centre. 

“Why would you be offering it in the first place?” asks Talusan. “The choice they made of producing too much with no repercussions. Then they try to put the responsibilities on us instead of taking responsibility for it.” 

The core of Creative Reuse Toronto is its commitment to "saving the planet, one scrap, one stitch, one piece at a time," a phrase that echoes through the centre's walls. 

“I believe in this, in a better world for both the people and the planet,” says Talusan. “In a perfect world, we would put ourselves out of business.” 

Caroline Monnet Carves, Stitches, and Weaves Anishinaabe History and Language Into Material Form: A Review of Pizandawatc

Caroline Monnet’s recent exhibition reclaims generations-deep ties between land and language in a“love story” dedicated to Quebec’s Outaouais region and the artist’s ancestors. 

By Grace Henkel

Odinimatawak (Blending into one), 2023, by Caroline Monnet (Grace Henkel/CanCulture)

In the dimmed lights of the University of Toronto’s Art Museum, several of Caroline Monnet’s sculptures, rendered in polished oak, maple and cherry wood, seem to emit a soft glow. 

The undulating shapes in the first section of Monnet’s exhibition Pizandawatc are literally whispers of solidified sound and breaths of language that the French-Anishinaabe artist preserves in a tangible form. To create each piece, words and phrases in Anishinaabemowin were recorded and their sound waves were converted into digital 3D images using architectural software, which were then carved out of wood. 

Detail of Odinimatawak (Blending into one), 2023, by Caroline Monnet (Grace Henkel/CanCulture)

“It's proven scientifically that the rhythm of languages and tonalities of different languages is based on topography of the land, " said Monnet.

“I was looking at the Outaouais region, my ancestors' territory, and just starting to think about how we used to name places back in the days and how much knowledge is actually embedded in naming those places and [in] the land as well.” 

She also generated a reverse process, sourcing materials from the land, such as driftwood “that has seen many years and of seasons changing and rain [...] that has transformed over time.” 

Then, Monnet and a software team converted the wood’s digitized shapes into 2D soundwaves. In this way, unique sounds emanate from each piece; the natural world itself speaks. These are layered together in a stirring immersive audio installation at the beginning of Pizandawatc. 

“It's really the direct link between the language we speak and the landscape we occupy,” said Monnet. 

Sculptures Pizandawatc Sagahigan (Lac Celui qui écoute), 2023, Odinimatawak (Blending into one), 2023, Nindanweb apii  dagwaaging (When It’s Fall, I Rest), 2021 and Ikwe origami (Portage de la Femme), 2023 are part of a series combining native and industrial wood that “offer a poetic strategy to reclaim the language and its connection to the land,” according to the exhibition description. 

Detail of a bronze sculpture in the shape of driftwood

Detail of Okikad (tree stump), a bronze sculpture by Caroline Monnet (Grace Henkel/CanCulture)

Detail of a bronze sculpture in the shape of driftwood

Okikad (tree stump), a bronze sculpture in the shape of driftwood by Caroline Monnet (Grace Henkel/CanCulture)

These pieces meditate on wood’s availability to Indigenous peoples as a building material before colonization, while bronze sculptures Okikad (Tree Stump) and Okan (Bone) depict the first copper alloy used by the Anishinaabe.  

The voices behind each recording-turned-sculpture, according to Monnet, are “language keepers or youngsters that are reclaiming the language right now, relearning their language.” 

Pizandawatc, (pronounced pi-ZAHN-dah-watch), is an Anishinaabemowin surname, which translates to “The One Who Listens.” The title honours the artist’s great-grandmother, Mani Pizandawatc, who was the first of Monnet’s ancestors to experience the implementation of the reserve system in Kitigan Zibi, Outaouais region, and the last to bear that surname before the erasure of traditional names was imposed by the Catholic Oblates. 

“I was just thinking, you know, there's a responsibility that comes with that name, and it gives you kind of a direction and you need to be able to listen to the things around you,” said the artist. 

“Within four generations, so much has changed.”

Monnet’s compelling process incorporates not only sound, but construction materials to confront the legacy of settler colonialism and its forcible suppression of the Anishinaabe language.

Closeup of Indigenous designs carved into a plywood board

In Silence We Speak Volumes, 2023, (detail) by Caroline Monnet (Grace Henkel/CanCulture)

An art piece spelling the Anishinaabe word for land, "AKI," with fiberglass insulation hangs in a dim gallery

Monnet’s sculpture AKI hanging in the Art Museum at the University of Toronto (Grace Henkel/CanCulture)

Monnet’s sculpture AKI spells the Anishinaabemowin word for “land” with fiberglass insulation encased in a plexiglass shell. This piece, and others by Monnet like KIWE, or “to go back where it started,” meditate on the disposability of contemporary building materials and the ongoing housing crisis. The words call back to histories of Indigenous land stewardship, in stark contrast to artificial structures evocative of impermanence and waste. 

Though jokingly claiming to love the insulation because “it looks like cotton candy,” the substance holds a darker side for the artist. Monnet employs the fluffy, soft pink matter to convey a disconnect between the housing industry and the natural world from which it extracts its resources. 

“It's just such a nasty material that speaks about the lack of vision from the industry or the Canadian government from trying to build houses that will last for more than 50 years. That can be planned for the next seven generations, for example.”  

A multicoloured embroidered tapestry  hangs in an art gallery

Kà-bimose magak Sibi (The River That Walks), 2023, is an embroidered roof underlayment by Caroline Monnet that celebrates the St. Lawrence river and Anishinaabe nomadic traditions. In the foreground is Mitik (Tree), 2023 addressing the “exploitation of trees” in settler construction practices. (Grace Henkel/CanCulture)

Caroline Monnet’s Wound 03, 2023, is made of Kevlar and adorned with beads (Grace Henkel/CanCulture)

Monnet also utilizes waterproof tarps and air barrier membranes, embroidering the fabric in several artworks that contemplate notions of shelter and habitat in the wake of cultural loss. Many of these pieces express a resolve to restore what has been erased by colonialism, merging themes of revitalization and resistance in shimmering, richly-coloured threads. One particularly striking embroidered piece, stitched in silver and steel blue, reads, “Wolves Don’t Play by The Rules.”  

The fabric sculptures of Monnet’s Wound series are composed of Kevlar, an aramid fibre used in bulletproof vests and aerospace engineering practices. The shimmering, overlapping forms, their edges delicately traced by tiny beads, express “a record of the body or a rugged terrain,” according to the exhibition description. The series conveys a dialectical bond between the painful legacy of trauma, the resilience of the land and body, and the healing process that follows. 

“I hope people have an emotional reaction to the works, that they feel connected to them. And just to realize that the land we occupy, everything around us, has a big influence on who we are,” said Monnet.  

“In return, we have a lot of influence on our surroundings. And [we must] be careful about that really fragile relationship.” 

French-Anishinaabe artist Caroline Monnet sits in front of her artwork wearing bright multicoloured beadwork earrings

French-Anishinaabe artist Caroline Monnet’s exhibition Pizandawatc opened at the University of Toronto’s Art Museum earlier this year (Courtesy of the artist)

Why Gen Z is Making Everyone Fall Back in Love With Film Photography

In a sea of advancements in cameras, film photography has resurfaced in popularity thanks to Gen Z. 

By Rachel Cheng

(Courtesy of Anthony Ung)

We’ve all seen film photos on Instagram. The warm, grainy photos always seem to promise a dreamy, carefree, and far away moment somewhere between nostalgic memories and romantic imaginations. 

According to a recent article from the Globe and Mail, it is clear that film cameras are back with the new generation, after being on the brink of extinction about a decade ago. But with all of the new advancements in phone cameras that make high resolution photos so accessible, why is Gen Z opting for older technology? 

“In film, the limited amount of shots allow you to not care too much about whether the photo was good or not, but whether the moment you caught was of value.” says Anthony Ung, a student at Western Ivey, with years of experience in professional photography. “There’s less of a concern about exact composition, and minute details. You’re able to take a step back and just appreciate the moment.”  

Ung started taking photos after the pandemic restrictions started to lift in 2021. He says that the motivation for using film cameras was from nostalgia – not from the experience of using the equipment – but rather a wish for a simpler time. 

“I think in the context of post-COVID-19, the definition of nostalgia is not necessarily defined as something that you actively lived, rather it is a yearning of normalcy,” says Ung. “I think COVID-19 just allowed people to feel a lot more sentimental towards a past, not necessarily their past. I think that cultural shift is what kind of drives the explosion of analogue.” 

Kendra Kelly Peterkin, film student at Toronto Metropolitan University (TMU), says that the medium just feels more authentic. 

“It just feels a lot more real. It takes a lot more effort,” says Peterkin. “With digital cameras nowadays, you have everything at your fingertips. With film you have to do everything yourself, so there's a lot more effort and energy going into it. It makes it more authentic.” 

Shots from Peterkin’s short film (Courtesy of Kendra Kelly Peterkin)

And a lot of the appeal also lies in the wait. 

“There is freedom in just taking photos and being like, okay I’ll just take it and I’ll see it in a few weeks,” says Ung. 

Flexibility and creativity are also learned through the wait, since the photographer is never exactly clear on what their shots look like. 

“When you [use] film you can’t see it right away, but when you get it developed and see that everything worked out fine – or it didn’t work out how you expected but it still looks good – I think that’s the most gratifying thing about film,” says Peterkin. 

But Gen Z isn’t just copying old trends, they also have a lot to add to the old medium. 

Peterkin says that they bring a lot of diversity into their films, and allow people in this generation to see themselves represented in a medium that used to be limited to certain races and classes. 

Photo of Ung’s friend stopping at a gas station before prom (Courtesy of Anthony Ung)

“A lot of my motivation, and why I started in the first place is because I wanted to bring inclusivity and diversity,” says Peterkin. “Especially growing up, I wouldn’t see people like me in film, and when I did it would be very stereotypical [...] I wanted to be able to create media that is more inclusive and accurate.”  

Shireen Agharazi Dormani, film student at TMU, also mentions that the motion picture cameras used to shoot movies on film are more accessible now to people of any class. 

“Those existed like years ago, not just anyone can have them, they’re super expensive. But now we have better access,” says Dormani. 

Through their art and passion, all young photographers, in a way, reclaim the old medium with oppressive beginnings, and shift its legacy into something more diverse and vibrant. 

But at the end of the day, the most gratifying thing about art will always be the moments and feelings they represent. 

“My favourite thing is taking photos of my friends,” says Ung. “My favourite thing I’ve done with film is just learn to appreciate moments. Passing moments. And learning to capture it in a way that is not invasive and doesn’t take away from the presentness required to go about life.”  

(Courtesy of Anthony Ung)

Shot from Peterkin’s short film (Courtesy of Kendra Kelly Peterkin)

Shot from Peterkin’s short film (Courtesy Kendra Kelly Peterkin)

Unveiling the ink: The tales behind tattoos

The strangers of downtown Toronto share the unique stories behind their permanent body art  

By Kayla Solway

I don't have any tattoos of my own, but I am always curious about the ink on others. I'm intrigued by the backstories and how the shapes, colours and unique designs have come to be. Was it a spontaneous decision or a carefully planned tattoo that holds deep meaning? 

For Isabella Keats, this was the case for her first tattoo, done in memory of two of her grandparents. 

"The tattoo wraps around my wrist like a bracelet. In my inner arm, it says ‘Love Avó,’ which in Portuguese means grandmother. On the other hand, in my other grandmother's handwriting, it says ‘Love Grandma.’"

After a three-year battle with brain cancer, Keats explained that one of her grandmothers had sadly passed away over the winter break.

"I wanted to get something to commemorate her, and this seemed like the best way to do it." 

After searching through storage and finding old birthday and Christmas cards, Keats was able to get both tattoos done in each of her grandmother's handwriting. 

"Both these women in my life have made me the person I am today, and without them, I wouldn't be me. Why wouldn't I not want to commemorate them?"

Keats shows off her inner arm tattoo done in her grandmother’s handwriting (Kayla Solway/CanCulture)

Sidney Haqq chose her arm tattoo for its design rather than its profound meaning.

"I follow a lot of tattoo artists based on their artwork. As a photography student, I appreciate aesthetics, so I lean towards something more creative than meaningful," she said.

Haqq received the ink only a few months ago after picking it as a flash, a pre-prepared design usually found in street shops and suitable for quick walk-ins. After making a few slight changes to the design, she settled on the final product.  

Haqq displays her tattoo that is on the back of her upper arm. (Kayla Solway/CanCulture)

For Hiyab Redae, her only tattoo carries a deep meaning and represents her younger sister.

"There were a lot of reasons I got it, one being my little sister. We have this little joke where we say four in a British accent. It's so stupid, but my sister is close to my heart."

Only one week after her 18th birthday, she had the number four done in red ink, although it did take preparation with her mother.  

"My mom is very Christian and traditional and does not approve of tattoos. My older sister has a lot of tattoos, so I conditioned her for weeks upon getting it."

Although small, the ink on her hand is something Redae will carry with her forever, a reminder of her love for her younger sister and a new chapter as she transitions into adulthood.

Redae shows off the ‘4’ tattoo placed on her lower thumb. (Kayla Solway/CanCulture)

Matti Leppik is an artist at Chronic Ink in downtown Toronto who shared his most meaningful and prominent tattoo. It took over four years to finish, spans from his neck to his knees, and contains a wide array of colours. 

"It was a big commitment, seeing as it's almost half my body and a big process with the artist," said Leppik. 

"I wanted to make sure that the tattoo was done historically in a way that accurately depicts the Japanese style tattoo. At one point I wanted something to be purple and thought it would be cool. My artist was like ‘No, that's not what colour that character is historically.’"

The main subject of the tattoo is the Indian Buddhist teacher, philosopher and author named Nagarjuna. Surrounding Nagarjuna are patterns that spread across Leppik's shoulders and all the way down his back.

"He taught at the Madhyamika school of Buddhism. The core of the teaching is the middle way. It means emptiness, not in the sense of nothingness but more in the sense of everything being connected. His teachings and principles will be something I take with me my entire life, and it will always be important to me to take the middle path," he said.

Leppik displays the upper half of his tattoo that depicts Nagarjuna. (Courtesy of Matti Leppik) 

Olivia Adolfo, who is now 22, got her first tattoo just days after turning 18: two roses interconnected on her arm. 

"I'm named after my grandmother, Rosie, and my middle name is Rose, so I got it for the both of us. I planned it the day after I turned 18, and I definitely don't regret it!"

Adolfo shows off her rose tattoo on her outer arm. (Kayla Solway/CanCulture)

Another delicate floral motif found its home on Keesha Levesque’s back, her tenth and most recent tattoo. She had just moved to Toronto, and it was her first week as a student living in residence at Toronto Metropolitan University (TMU).

"I was in the elevator of my building, and I overheard a girl talking about her recent flash tattoo at a nearby shop. I liked the work, and she explained that they took walk-ins. So I thought, you know what, let me start off this new journey in Toronto with a tattoo."

Levesque has many tattoos that mark significant events in her life and symbolize personal growth. It seemed only fitting for her to get a new ink on this occasion.

"This is my only flash piece and will probably remain the only one. I put a lot of thought into the tattoos I get and want to be a part of the design process, but I thought why not be spontaneous and get a flash."

Levesque expressed that this is the first tattoo she feels genuinely proud of.

Levesque proudly displays her back tattoo of a flower. (Kayla Solway/CanCulture)

"I have some pretty tattoos and feel proud to wear all of them, but this one was very well done and such a cute spot. Now every time someone asks me about it, I get to tell them: it was the start of my journey to Toronto," Levesque said.

The Women Colouring Toronto with a Purpose

Women across Toronto make murals and street art to connect with and change the city 

By Rowan Flood

Jasmine Vanstone is sitting with her art for StreetARToronto's Evelyn-Wiggins cycle track near York University in June 2023. Photo taken by Gage Fletcher.

Toronto’s landscape has tall and low buildings, narrow and wide streets, houses, parks and more. Within the city's structure, there is also the opportunity for art. The art put onto the street and for the public is a way to connect, impact and change our shared spaces. The women who create street art in Toronto consider their works' potential when creating.

Connecting to those we know and those we don’t

“Community arts is a healing tool,” said Jasmine Vanstone, “To create conversations, to help with storytelling.”

Vanstone is a Jamaican-Canadian multi-disciplinary artist based in Toronto; however, that does not sum her up entirely.

“In my bio, there are like three titles,” she said with a faint giggle.

Despite talking in a soft voice that made me want to lean my ear into the speaker over a Zoom call, Vanstone's life as an artist is bold. From getting a Bachelor of Fine Arts from York University and graduating from a post-grad arts management program at Centennial College to winning countless awards and working in many positions surrounding community engagement and art education, her passion spreads far.

One of Vanstone's projects was in 2022 when she participated in the Future Without Oppression mural in Kensington Market. She described the mural as a collaborative project with Black artists who united to express their ideas and visions of a world without anti-black racism and other oppression. Vanstone worked on the ground mural, painting on the street itself.

The project allowed her to make art of her choice. Vanstone knew she did not want to paint Black bodies and explained she “didn’t want people to step on representations of Black bodies.”

Instead, she used symbols: a heart hugging the Earth with a rainbow of pink, blue and yellow spiralling throughout. She also painted a bee that was “pollinating” another artist's work.

The initiative became a space that hosted those more than surface-level exchanges, and Vanstone explained these spaces are rare. People would walk by and ask, “What does this mean to you?” allowing her to engage with fellow artists and passers-by in the area. Vanstone engaged with an entire community “to create a cohesive story.”

Creating with and for others is something familiar to Vanstone. She was a part of a mural done at the Finch TTC Station. As Vanstone talks of this mural, a smile stretches across her cheeks, and her eyes brighten. “That was so amazing,” she says warmly with an upward gaze that seems to direct the words at the world. 

The brown brick wall of the TTC’s Finch subway station she helped paint wasn’t just a wall to her. Vanstone grew up near the station. She often passes through the neighbourhood and remembers waiting for a bus across the platform. Not wanting to “accidentally stare” at people, Vanstone would stare at her surroundings: at the little shop with Korean snacks or the bus waiting area. She’s re-connected with those who’ve seen the art and reached out to her.

Her work on the subway station project allowed Vanstone to connect with neighbours and her community

“It was uplifting my community through beautifying the space,” said Vanstone.

Working with our shared city spaces

Uplifting communities and reclaiming spaces are consistent purposes of the street artists I spoke with. Even if people who see street art don’t know the artist or the exact context of the piece, it does not render the art invaluable. The possibility for a piece of street art to move someone is still there.

Vanstone explained that recognizing an art piece's beauty can make people see other beautiful aspects of their lives or environments. “It becomes more about building a sense of gratitude and gratefulness,” said Vanstone.

Changing our cities’ environment is a concept artist Monica Wickeler also thinks about.

Wickeler loves to put their art into the city's spaces. Their public work can be found in laneways, playgrounds, wading pools and, as her bio says, “anything that stays still long enough.”

Wickeler explained that street art is an opportunity to reclaim an environment. She believes that many spaces in the city are underused and brought up the “broken window effect.” For example, say a window is broken and goes unfixed, or a pile of litter goes uncleaned. , After a while, more windows will break, and more litter will accumulate. However, according to Wickeler, murals can help change this cycle.

“If you fix the window, plant some community gardens, paint some murals,” said Wickeler over a Zoom call, “Suddenly, this becomes a vibrant community space.”

They explained that a “vibrant” space can make an area more used and be a door to meeting neighbours and one's community. Wickeler acknowledged that even living in a city as populated as Toronto’s three million, people can still be isolated.

One of Wickeler's projects was a collaborative effort between artists behind the Art Gallery of Ontario in a laneway. For Wickeler's part of the mural, she painted an oversized, chunky “Shrek,” like blue hands holding a curled-up sleeping orange fox. She also added her Instagram handle to the bottom. A year after the project, they got a DM. The woman who messaged her explained that she walks by the mural almost daily with her daughter on their way to daycare. Whenever her daughter approaches the mural, she says, “Sshhhh, the fox is sleeping.”

Wickeler doesn't often get feedback on her street art. She creates murals and then leaves them for the city, but when this woman reached out, it was a connection and realization that her art was impacting people's spaces. Wickeler hopes her art makes people think, and they use bright colours to have a positive impact. She compared her street art to little “cookies,” around the city that add an extra layer of joy to people's days.

“I want them to enjoy their urban space,” they said.

Another project Wickler participated in was The Laneway Project, a way to help reclaim some laneways in local Greater Toronto Area neighbourhoods. She helped paint a healing corridor in Central Hospital Lane with artist Nyle Miigizi Johnston. They created a gateway storytelling mural at the entrance of the healing corridor.

The impact public art can have

Keitha Keeshig-Tobias Biizindam explained that her murals are “right out there in the public, and it only takes a few seconds for all the knowledge in that picture to get put in your brain.”

Biizindam is an Indigenous, Ojibwe and Delaware multidisciplinary artist based in Toronto. Right at the beginning of our conversation, she was direct about a large part of who she is.

“I do a lot of art,” she said, smiling as she spread her hands across the screen over Zoom. Art has always been a part of her life, and it was one of the fundamentals of her childhood.

When she was younger, “toys, cakes and candies” were a no, but the two things she was guaranteed to have were books and art supplies. Her passion for art allowed it to become a tool she uses to reclaim Indigenous sciences.

She recounted, with a rising voice, how her younger cousins have approached her with stories about the discriminatory things they’ve been told in school: Indigenous people don’t have science and don’t understand math. Her artwork is partly aimed at changing these outdated and stereotypical ideas. To Biizindam, murals are a way to do this.

Biizindam puts reclamation of Indigenous science into her work so everyone who passes by can think of Indigenous people in a scientific and modern framework. With little hesitation, she listed the depth of Indigenous knowledge, from topics such as animals to nature to food. She uses her work to clarify that Indigenous people are here and have contributed to our world.

In Trillium Park, Biizindam did a mural covering the four sides of a shipping container. The walls of the container are filled with pink, purple, yellow and black. However, one side is covered in white hexagons of the chemical structures of Indigenous scientific discoveries pre-contact, “so people can see something that is very scientific,” explained Biizindam.

She has left enough information in her paintings so people who witness them can research themselves. “The knowledge increases and gets bigger,” she said.

Another side of Biizindams’ mural says ‘Culture Back’. It has the silhouette of a mother and child —The mother's dark hair forms around them both like an Anishnaabe dreamcatcher, holding the mother's nightmares to be evaporated by the sunlight like dew drops.

“It talks about all those nightmares that scare Indigenous women,” she said, “It would be catching such things as birth alerts, residential school, not being able to afford your child's medical treatment.”

Biizindam creates artwork with strong messages and puts them to the public for a reason. Her artwork aims to make people reflect and learn, and she embraces creating and displaying her work in busy environments like Nuit Blanche and her Trillium Park mural.

“I’m trying to change this world,” said Biizindam firmly. “I’m trying to turn this world into a place where my children feel safe to be whatever they want to be.”

Educating people is one element of her mural work, but eliciting emotions is another. Much of Biizindam's murals feature women at the forefront, and she paints their bodies in specific postures to impact viewers. Drawing people in certain poses that indicate feelings, a head leaning downwards or arms spread far as if in flight, are potent symbols people can relate to and feel.

Colombian artist La Pupila also thinks of making people feel certain emotions. La Pupila is a visual artist based in Toronto. Despite being a tattoo artist for five years and having completed many murals and exhibited her work in a gallery, she struggles with the confidence to call herself an artist.

“Ahhh!” she laughed when I asked about her title over a Zoom call.

While she may not be able to confidently tell me she is an artist, her face and body said a lot. Her arms each have black-inked lined shapes of tattoos, and her eyes widen, animating her face as she speaks of her work.

Much of her street art is in black and white and features faces. Dark black eyebrows and intense eyes that stare at you from the wall are some characteristics of La Pupila’s mural art. She has also painted city garbage cans in bright yellow and pink, with eyes peering up from the lids. The garbage bins are a playful way of brightening a community, and the faces she paints, she hopes, make people feel a tenderness.

“You do it, and it's for the street,” said La Pupila with a smile. “Anything can happen.”

The artists' work goes out to the city and everything within it.

One man's trash is probably my treasure

The sentimental art of junk journaling 

By Nalyn Tindall

The outside of this journal full of treasures (Sammy Kogan/CanCulture)

My tendency for “sentimental hoarding,” coupled with my lifelong habit of collecting stickers I was too afraid to use because I may regret their placement, has found the perfect outlet in the form of my junk journal: A scrapbook compiling each little piece of my days, barraged in stickers to complete the maximalist yet delightful aesthetic.

Sometimes the packaging of products, whether intentional or not, is just too cute for me to bear throwing out, and that's where my junk journal comes in. From concert tickets to bread tags, each scrap of paper helps to tell my story. How else am I supposed to remember what type of iced tea I had or reminisce about my dentist appointment? Chances are, if you give me a business card, or I have tags from my latest shopping splurge, this is exactly where they’ll end up.

Let’s take a look inside.

(Sammy Kogan/CanCulture)

This is the first page I ever made. Since moving to Toronto to study, my parents have sent me cards in the mail for every holiday that passes. With that, I accumulated a large collection of envelopes, each graced with a stamp, which you can see here. The colourful envelopes and stamps, each housing their own artwork, sparked my sentimental urge to start this scrapbook

(Sammy Kogan/CanCulture)

This is where stickers started to take the lead. Not only is this piece covered in them, but the primary piece of trash which makes up this piece was the packing from a set of stickers. While I love making sentimental pieces, I also just like to collage. Finding a monochromatic scheme and seeing what adorable stickers I can incorporate brings me just as much joy.

(Sammy Kogan/CanCulture)

Sometimes garbage isn't pretty on its own. While holding on to my daily scraps, I’ve noticed that the world is made up of a lot of black and white trash, but when pieced together, I like to think they can make something pretty too. These mementos are a reminder of my daily purchases and transit rides, the menial moments that make up each day.

(Sammy Kogan/CanCulture)

(Sammy Kogan/CanCulture)

(Sammy Kogan/CanCulture)

Not every piece needs to be a mass amalgamation of tiny pieces. Sometimes a nice shopping bag and some pretty packing is enough to slap some stickers on and call it a day.

(Sammy Kogan/CanCulture)

(Sammy Kogan/CanCulture)

Last summer, I visited Montreal and Quebec City for the first time and I couldn’t have been more glad that I started this journal. Over the course of my trip, I kept a small pouch of each of the scraps of paper I collected. Tickets, tags, labels, wrappers and receipts paint the story of my week. I’m able to look at these two pages as a reminder of each tourist attraction I visited and look back fondly on my trip.

(Sammy Kogan/CanCulture)

(Sammy Kogan/CanCulture)

(Sammy Kogan/CanCulture)

(Sammy Kogan/CanCulture)

(Sammy Kogan/CanCulture)

(Sammy Kogan/CanCulture)

(Sammy Kogan/CanCulture)

(Sammy Kogan/CanCulture)

(Sammy Kogan/CanCulture)

This is just the beginning of my junk journaling journey. Beside my desk sits a container of scraps and stickers waiting to be pieced together. This practice allows me to reflect both in the process of making each collage and every time I flip through the book, not only basking in the memories but enjoying each piece of art my life has formed.

Toronto Art Crawl: Empowering local artists and designers during the holiday season

Artists showcase their finest work at the Toronto Art Crawl Christmas market

By Kristian Tofilovski

Inside the Toronto Art Crawl Christmas Market, Dec. 3, 2023 (Kristian Tofilovski/CanCulture)

The Toronto Art Crawl hosted its ninth annual Christmas market, highlighting the work of more than 80 local artists and designers.

Nadia Lloyd, an artist and designer, founded the Toronto Art Crawl in 2013 to share the work of local artists and designers while also promoting culture and creativity in the city. Throughout the year, the organization holds a variety of events, including its much-anticipated Christmas market.

Hosted at the Great Hall on Queen West, vendors sold food, jewelry, home decor items, photographs and more.

The event also included a live DJ playing holiday tunes, a bar area with warm beverages and sparkling string lights dangling across the ceiling. These elements created an environment that was nostalgic, cozy and filled with the Christmas spirit, turning ordinary shopping into a joyful, multisensory experience that draws public attention.

"I've really enjoyed the vendors, the venue and the decor," said one event goer who decided to check out the market after passing by its sign outside.

A live DJ plays at the Toronto Art Crawl Christmas market, taken on Dec. 3, 2023. (Kristian Tofilovski/CanCulture)

Vendors are given great networking opportunities with consumers and fellow business owners through art markets.

"This is only my second event and I’ve already made great connections," said a vendor, commonly referred to by her nickname as Dr. Auntie Ruby, owner of Dr. Auntie Ruby Stuff. "It builds a sense of community,” she added.

Art markets also provide a platform for local artists to advocate for social causes that are meaningful to them.

Janet Holmes, a local photographer, donates her profits from selling art prints and cards of wild and rescued animals and from her book, Nest: Rescued Chickens at Home, to animal rescue. Holmes said, "I encourage people to see farmed animals differently, not just as food on our tables but as individuals with personalities."

A key goal of these art markets is to offer sustainable shopping experiences often lost in online and retail shopping, which helps preserve local businesses and culture. However, some vendors find that promoting their businesses through art markets can be costly. According to the Toronto Art Crawl website, fees for a booth start at $235, including tax.

Vendors say that sharing their products with others is a key factor to supporting their businesses.

"It doesn't have to be a grand gesture," said Cyan Hill, an ambassador for Pepper Brew, highlighting the benefit of getting the word out on social media.

Holmes said displaying artists' products in your home or at work also helps spark conversation with others and draws interest to their causes.

Lia Reyes (left) and Dr. Auntie Ruby (right) represent Dr. Auntie Ruby Stuff at the Toronto Art Crawl Christmas market, taken on Dec. 3, 2023. (Kristian Tofilovski/CanCulture)

The booth for Janet Holmes Photography at the Toronto Art Crawl Christmas market. (Photograph by Janet Holmes)

Cyan Hill represents Pepper Brew at the Toronto Art Crawl Christmas market booth, taken on Dec. 3, 2023. (Kristian Tofilovski/CanCulture)

The atmospheric and supportive shopping experiences that art markets are able to provide continue to remain unmatched. So, if you are looking for a new way to shop for the holiday season or during the rest of the year, art markets are a great place to check out!

‘The public has a right to art’: Review of Keith Haring’s ‘Art Is For Everybody’ on its Only Canadian Stop in Toronto

The AGO’s latest exhibit brings the protest art of Haring’s work to life 

By Anna-Giselle Funes-Eng

The AGO’s ‘Art Is For Everybody’ exhibit opened early this November and runs until March. Many of Keith Haring’s designs are featured in a wide range of merch, including this piggy bank. (Anna-Giselle Funes-Eng/CanCulture)

“Let’s go find the piece about dying,” someone said to their friend as they passed me in the hall of AGO’s latest exhibit featuring selected works from the late Keith Haring. On its opening night, the room was filled with chatter and folks moving around from room to room in the gallery. 

Haring was a pop artist active for 10 years in New York during the AIDS crisis, creating his now-iconic illustrations on public spaces like subway stations in the 1980s. 

Through the clean-cut, zig-zaggy lines of Haring’s art, the world is portrayed vividly, at its most on-edge and feeling. Many featured works represent fears of nuclear disaster, political malignancy and apartheid. 

Death, yes. But much more so, life lived while possible, life lived on a deadline set out by a careless state that didn’t care if it cut lives short. Haring’s piece mocking ‘serial killer’ Ronald Reagan was one of my favourite artworks in the entire gallery. 

Six small wooden frames hold headlines cut out and mismatched glued into new sentences. From top to bottom, the read “Reagan: Ready to Kill, Reagan’s Death Cops Hunt Pope, Pope Killed for Freed Hostage, Reagan son $50G Sex Deal Wife, Reagan Slain by

Haring’s cut-out-headline work on Reagan is political dissent at its finest and funniest.  (Anna-Giselle Funes-Eng/CanCulture)

Haring’s work is instantly recognizable. The hollow outlined stick-people style he’s known, either from the art itself or your friend’s boyfriend’s t-shirt, sprawls the gallery walls and the merch shop's shelves, as you’re funnelled into the store through the exit. It’s incredible how much prolific work he managed to create in a short span of time. It’s even more staggering to think how much more work, art and life we’d have today had the AIDS crisis not been purposely mishandled. We now know that massive oversight by the United States government caused the HIV/AIDS epidemic, when they refused to initially take it seriously, according to leaked records

Resistance to oppressive forces in search of queer joy and liberation are intrinsic in the visuals and themes of Haring’s work. 

A bright yellow wall with black text on the side. A large square frame of Keith Haring’s ‘Free South Africa’ where a black figure with a rope around its neck steps on the neck of the smaller, white stick figure holding its chain. A person stands in t

‘Free South Africa’ by Haring in 1985, condemning the apartheid system of racial segregation enforced by the state. . (Anna-Gisele-Funes-Eng/CanCulture)

An exhibited journal entry from Haring reads,“The Public has a right to art [...] The public needs art and it is the responsibility of a “self-proclaimed artist” to realize the public needs art and not just bourgeois art for the few and ignore the masses. Art is for everybody.”

A glass case holds an old wire-bound notebook with yellowed pages. The text on the page is handwritten cursive in blue pen. An identifying care underneath it reads “Notebook No. 3, October 1978, journal, The Keith Haring Foundation. 

Haring’s journal entry from October 1978, where the exhibit takes its name. (Anna-Giselle Funes-Eng/CanCulture)

With such a strong emphasis on Haring’s passion for accessible art in public spaces like subways, it’s hard to ignore the irony in the bourgeois commodification of his work present at the shop at the front of the AGO and the end of the exhibit. 

The entirety of the exhibit, Haring’s words and the volume of merch available make you wonder where the line is between creating accessibility to the art and collapsing its political symbolism. Having t-shirts or other merchandise can serve as a gateway to learning about queer history, but when does the excess of merch become overt consumerism?

Stephen Severn, an artist, PhD student and instructor at Toronto Metropolitan University, noted that the original messages of Haring’s work have been diluted despite their popularity ringing true. They say the historical context has to be considered when analyzing and consuming the art. 

“40 years later and it's still in public spaces because people are wearing it as they walk around the city […] Although I don't think that a lot of people understand necessarily the political climate that it was made in or the reasons for making the art or art as being a form of activism,” said Severn.

“It kind of becomes the Mona Lisa, just an image that's been produced constantly and kind of loses its meaning,” they added. 

Haring’s own words encapsulate the juxtaposition of the strong anti-bourgeois message in the art and the $225 French wooden chair no child would sit on willingly (for sad stiff children of the esteemed) featured in the merch stores. 

A bright yellow chair in the shape of a Keith Haring’s style figure with their hands up sits on a white shelf. A wooden box of Keith Haring branded dominoes sits to its left, and on its right a picture book for children titled ‘Keith Haring; The Boy

Children should absolutely learn about Haring and his art through books like the one pictured above, though I’m not totally convinced they’d want to read it from a tiny solid wooden chair. (Anna-Giselle/CanCulture)

Haring would be 65 today. He died at 31 in 1996 of AIDS-related complications. His art, life and work are not distant memories, and it’s difficult not to think about how differently the world would look if he and so many others who lost their lives to the AIDS crisis were here, living the life they deserved to. While we don’t have him here, it is integral that we honour them and learn about their stories.  

Seeing the delight of other queer folks as they explored the different sections of the exhibit and partake in that remembrance was joyous. 

The exhibit honours the basis of Haring’s work by centring the complexity of the queer experience in the explicit joy that comes from community, the joy that comes from seeking collective liberation and expressing those beliefs freely through art. 

“I am interested in making art to be experienced and explored by as many individuals as possible, with as many different individual ideas about the given piece with no final meaning attached,” he says from the wall, above a painting of Mickey Mouse pleasuring himself. 

Mickey is a recurring character in Haring’s art. At times, he appears standing in money, in an Andy-Warhol hybrid. Sometimes Haring’s depiction is used for collabs with Disney, Uniqlo and Coach.  You know, small, local, anti-capitalist brands. 

Haring did face critiques of commercialism while he was alive when opening his store, The Pop Shop in New York, according to his foundation. He responded by saying his goal was, “to continue the same sort of communication as with the subway drawings [...] to attract the same wide range of people, and I wanted it to be a place where not only collectors could come, but also kids from the Bronx.”

“No final meaning attached” leaves room for time to shift meanings. There is room to understand that a Disney Swatch with Haring’s design is not as impactful of a message as the t-shirts from the 80s encouraging people to “Act up, Fight Aids.” There is room for an interpretation that Mickey pleasuring himself represents the Disney corporation’s capitalistic craving for wealth. 

The meaning in Haring’s art may be ambiguous at times, but it extends beyond even death. His final piece, Unfinished Painting from 1989, leaves more than half of the canvas blank as paint drips down from an incomplete corner. 

A white framed canvas on a black wall. A piece by Keith Haring with purple intertwining stick figures outlined in black takes up the top quarter of the square.  Purple paint drips down to the bottom. The right side of the canvas remains blank. 

Keith Haring’s Unfinished Painting was undeniably my favourite piece in the gallery. It reminds us that even in death, art and activism live on. (Anna-Giselle Funes-Eng/CanCulture)

Like all art, the meaning of this is up to you! (Anna-Giselle Funes-Eng/CanCulture)

There is no final meaning, even in death. All meaning in art is up for grabs, which Haring knew. Art is for everybody. 

Haring speaks beyond the grave; there can be no fixed or singular message. He calls us to act up, fight the power, and to do it in the community. 

And that’s a great place for everybody to start. 

Five people in coats and heavy sweaters with their backs turned to the camera standing in an art gallery. They all face a ten-foot penis-shaped painting filled with black doodles. 

Gallery visitors looked upon this piece like it was the holy grail. ‘The Great White Way’ painted by Keith Haring in 1988. (Anna-Giselle Funes-Eng/CanCulture)

People 25 and under can visit the AGO for free with the yearly youth pass. The Keith Haring Exhibit runs until March 17. 

Interview with professor Stephen Severn done by Grace Henkel

A person walking through an art gallery in front of a long canvas painting of an elongated red penis piercing through a yellow faceless stick figure with a hole in its stomach. 

Many of Haring’s pieces depict phallic imagery, this being one of the longest showcased at the exhibition. (Anna-Giselle Funes-Eng/CanCulture)

A framed photo of Keith Haring’s 1989 piece ‘Ignorance=Fear’.  From left to right, three yellow faceless stick figures hold their hands over their eyes, ears and mouths. In two blue stripes at the top and bottom of the painting, the words ‘Ignorance=

Haring’s political messages in his art became a major slogan used in activism during the 1980s and 90s. (Anna-Giselle Funes-Eng/CanCulture)

‘Good Foot Forward’: Art Toronto Focus Exhibition Brings Visitors Down to Earth with Visceral Multimedia Works

Artists from a multitude of galleries across Canada carve a pathway through domestic spaces and handmade creation, retracing deep histories and unearthing contemporary issues.

By Grace Henkel

bronze cast bag hanging from chain in art gallery

Art Toronto’s Focus Exhibition, “Good Foot Forward,” opened in late October (Grace Henkel/CanCulture Magazine).

Dangling from the ceilings, stretching along the floor, or creeping up along the walls, artworks at the Art Toronto Focus Exhibition generated an intimate exchange with the earth and the complex threads of human experience intertwined with it.

“Some of the works in “Good Foot Forward” direct our eyes downward toward the ground and by extension toward issues of land sovereignty and ancestral knowledge as well as the political economy of real estate, the undersides of domesticity and the labour of the handmade and assembled,” said renowned curator Kitty Scott, who brought the exhibition together.

Confronting themes like patriarchal perceptions of aging and womanhood, empowerment of queer love, and Indigenous ancestral knowledge and sovereignty to the land, "Good Foot Forward" incorporates a variety of multimedia works.

“There’s a long history of artists subverting conventions in artwork through uses of gravity,” said Jonah Strub, an artist who guided visitors through the exhibition. This has included “throwing things on the ground, [art] that doesn’t take place on a wall, that takes up space and [is] attached to the physics of the real world.”

Scott identified Duane Linklater’s “i want to forget the english language (ulterior)” as a piece that drew her to the themes explored in the focus exhibition.

“This title, written in lowercase letters, is provocative and it brings to the fore, a much larger and richer conversation about what it means to willfully want to lose a language,” said Scott.

Linklater’s piece, constructed of tipi poles, wooden and plastic crates, a museum dolly, and a chandelier suspended just above the ground, initiates tension between movement and fragility, and the deeper forces shaping contemporary life; Indigenous ancestral histories and inextricable ties to the land.

sculpture with tipi poles and chandelier in art gallery

Duane Linklater’s sculpture “i want to forget the english language (ulterior)” (Grace Henkel/CanCulture)

“Diviner’s Grasses” by Charlene Vickers stands solemnly against one wall of the exhibition. The sculpture of reed-like forms is rendered from braided grasses, bamboo, strips of cotton, and human hair, mourning the tragedies of missing and murdered Indigenous women in Canada, while invoking regeneration, hope, and healing.

Art piece  in the shape of reeds made from human hair against gallery wall

“Diviner’s Grasses” by Charlene Vickers contemplates grief and hope in response to the ongoing crisis of missing and murdered Indigenous women and girls in Canada (Grace Henkel/CanCulture).

Artist collaboration FASTWÜRMS explores “primordial geo-queer liberation” through their painting “Rainbow Volcano Atoll #1.” The vivid piece centres the volcano as both a generative and destructive force of nature, an allegory for realms of human self and experience intrinsically tied to the earth: queer joy, sexual euphoria and empowerment.

two smaller paintings and one large painting with a rainbow in art gallery

“Rainbow Volcano Atoll #1” by artist collaborative FASTWÜRMS, right (Grace Henkel/CanCulture)

Elizabeth Zvonar’s sculpture, “History, Onus, Old bag” calls to terminology used against women as they age, initiating a dialogue on value as perceived from outside and within. There is a stark contrast between the carpet bag, cast into a heavy, cold, unmoving shell, and the organic quality of the tree stump it rests upon.

sculpture of a carpet bag cast in bronze on top of wooden stump

“History, Onus, Old Bag” by Elizabeth Zvonar contemplates the weight of superficiality and patriarchal views of womanhood (Grace Henkel/CanCulture)

The process, according to Strub, represents “something that doesn’t traditionally have value,” being “[cast] in bronze to make it a commodity and a valuable object.”

Some of the “undersides of domesticity” surface with Brenda Draney’s painting “Split Pea.” The piece depicts a jarring scene of an abstracted figure in a darkened kitchen, a smattering of green escaping their blender. The piece is evocative of unexpressed anxieties and frustrations of domestic space and isolation.

one large and two small paintings on a gallery wall

Brenda Draney’s painting “Split Pea,” left, “Fell,” centre, and “Lodge,” right. (Grace Henkel/CanCulture)

Resting on a raw shipping palette, Kara Hamilton’s piece “Nothing is Wild” presses brass instruments between a canvas cushion, with the opening of the instruments peeking out underneath, vaguely reminiscent of something living and organic beneath the constraints of commodification.

sculpture of brass instruments folded between canvas cushion in art gallery

Kara Hamilton’s piece “Nothing is Wild” (Grace Henkel/CanCulture)

The Focus Exhibition title selected by Scott, “Good Foot Forward,” is borrowed from lyrics in Bob Dylan’s “Gonna Change My Way of Thinking.”

In a time of great change, high anxiety levels and deep despair, art offers a different register and new perspectives. What will lift us out of the current situation we find ourselves in?
— Kitty Scott, curator
profile shot of white blonde woman in black and white

Kitty Scott, curator of the Art Toronto Focus Exhibition (Craig Boyko/Courtesy of Michael Usling)

CanCulture had the opportunity to do an email interview with Curator Kitty Scott, who brought this year’s Focus Exhibition together:

What conversations are you hoping to spark through the Focus exhibition?

Group exhibitions have the ability to do many different things. They call on us to think about individual art works and the distinct ways in which artists are makers. They ask us too, to look at the whole and the meaning inherent in these objects as they are read one after the other. Duane Linklater’s work is titled, “i want to forget the english language, ulterior.” This title, written in lowercase letters, is provocative and it brings to the fore, a much larger and richer conversation about what it means to willfully want to lose a language. If we start to look closely at the objects in the work we see the makings of a tipi, a dolly, a box, a chandelier….

As the Focus exhibition’s title, “Good Foot Forward” emphasizes making contact with the land and with others, how do you hope the themes explored will resonate in the post-pandemic world that is returning to tangible spaces and experiences?

Some of the works in “Good Foot Forward” direct our eyes downward toward the ground and by extension toward issues of land sovereignty and ancestral knowledge as well as the political economy of real estate, the undersides of domesticity and the labor of the handmade and assembled. In a time of great change, high anxiety levels and deep despair, art offers a different register and new perspectives. What will lift us out of the current situation we find ourselves in?

What aspects of the subject matter, whether technical or thematic, did you find most compelling when putting together the exhibition?

I greatly enjoyed the time I was able to spend with art and artists in the process of making the exhibition. Art and artists open up new ways of looking at the world. We are in immense need of new ways to see and understand the places we inhabit. I am looking to the artists.

Are there any aspects of the exhibition that resonate with you on a personal level?

In recent years I have found titles for exhibitions in the world of music. The title I used for the Liverpool Biennial, “Beautiful World Where Are You” came from a book I was reading on Schubert. “Good Foot Forward” was borrowed from one of my favourite Bob Dylan songs, “Gonna Change My Way of Thinking.” Listen to it…

Dance with Dalí: Celebrating Spanish Heritage Through Art and Dance

Immerse yourself in Spanish culture and ‘follow the beat’ of each surrealistic stage: ‘Inferno, Purgatory and Paradise.’

By Aliya Karimjee

A dancer dressed in a blue dress with a ruffled trail and a black shawl dancing in the middle of the Paradise stage.

A dancer is embracing her Spanish heritage through traditional Flamenco dance at the Divina Dalí exhibition at Brookfield Place on November 4. (Aliya Karimjee/CanCulture)

With Toronto’s artistic presence, it is no surprise that there is yet another formidable exhibition. This city has previously hosted events displaying Van Gogh, Claude Monet and other well-known artists. Comparatively, this exhibition has a twist as it invites you to discover Spanish artist Salvador Dalí’s work in celebration of Spanish Heritage Day. 

Let’s take a look inside the exhibit and review the works of the Spanish artist.

Salvador Dalí, otherwise known as the leader of the Spanish “avant-garde,” is considered to be one of the most prolific artists of the 20th century. He gave life to a new artistic technique inspired by psychoanalysis and paranoia-criticism, which all helped paint the surrealist movement. 

Seeing that rare sculpture that hasn’t been showcased in 50 years was impressive. In that piece, we learnt that the exhibition was focused on “Divina Dalí,” a collection of works by Dalí inspired by Dante Alighieri’s Divine Comedy

Green sculpture of historic artist Dante.

A green sculpture of a man with yellow leaves on his head, representing Dante, at Brookfield Place on November 4. (CanCulture/Aliya Karimjee)

As we enter ‘Inferno,’ we discover the purpose of this stage: to witness what Evil is and what falling feels like. 

A collage featuring works and quotes from the ‘Inferno’ stage.

A series of surrealistic artworks representing the ‘Inferno’ stage, at Brookfield Place on November 4 (Aliya Karimjee/CanCulture)

This dreamlike space full of symbols features many pieces unfolding the eternal punishments and penalties inflicted on people who are plagued by guilt. 

Whether you’re confused about the meaning of a piece or want more information, there is a live tour guide in every room who is happy to explain everything to you. However, if you prefer, you can scan the QR code under the art pieces and learn more about it without socializing. This exhibit is accessible to those with impaired vision who could get a live tour guide to talk them through the exhibition. 

As mentioned in the exhibition, the next stage welcomes “Purgatory, the elevation of the mind towards Paradise.” 

A series of artwork as part of the ‘Puragatory’ stage, including the description of this section

Multiple works of Dalí are exposed as part of the ‘Purgatory’ stage. (CanCulture/Aliya Karimjee)

Heading into the last stage, we learn how the climb from “Inferno” to “Paradise” reminds humans that they are devoted to light rather than being doomed to darkness. They can see evil yet still free themselves from the restraints of their thoughts, that there is a light at the end of the tunnel. 

This room had decorated windows with more artwork, but the flamenco performance that was taking place there was unforgettable.

The dancer was using her outfit to her benefit: her shawl allowed her to extend her movements as a continuation of her body’s expressions. The ruffled trail also gave the illusion of a nice elongated figure. 

Throughout the exhibit, you see the Dalí's work and perspectives. From Hell, all the way to Purgatory and finally into Heaven, this exhibition will take you on a journey through both Alighieri's and Dalí's creative minds. All the way through the three rooms, atendees will learn  that despite the evil, one can choose to focus on the positive and hope; basically looking at things as a glass half full rather than empty. 

Dalí’s artistic views through an artistic perspective and a poetic booth, inspired by his words.

The exhibition has a backdrop advertising the event and a telepoeme booth showing Dalí’s words and inspiration at Brookfield Place on November 4. (CanCulture/Aliya Karimjee)

Overall, this exhibition was a great way to appreciate Spanish heritage through live music, flamenco and with the art of an amazing Spanish artist. You can still experience Divina Dalí in Brookfield Place until December 17.

ImagineNATIVE’s Art Crawl Leads a Vital Journey Through the Joy and Resilience of Intersectional Indigenous Storytelling

Indigenous, Queer and BIPOC creatives sparked deep reflection and passionate celebration at imagineNATIVE’s annual Art Crawl. 

By: Grace Henkel

A projected image of a seated woman on a screen behind a glass diaplay case with a ball of braided hair insi

Video and art installation “Acururar” by Ximena Velásquez Sánchez, visual artist, researcher and professor at Pontificia Universidad Javeriana de Bogotá, Colombia. (Grace Henkel/CanCulture).

Onsite Gallery: “On Americanity & Other Experiences of Belonging” 

The Art Crawl, a tour of several different exhibitions in Tsí Tkaròn:to, or the original name of Toronto in the Mohawk language, opened at OCAD’s Onsite Gallery with the exhibition “On Americanity & Other Experiences of Belonging.”

Food items sit on pedestal next to art and digital screen in gallery

“Passing Through the Heart” by Immony Mèn and Patricio Dávila (Grace Henkel/CanCulture).

The variety of digital, sensory and multimedia installations examines evolving perceptions of and relationships to Abya Yala (or the Americas), by those who inhabit the continent. 

In “On Americanity,” Indigenous creatives and researchers from a multitude of places and perspectives, including Bacatá (Bogotá), Tiohtiá:ke/Mooniyang (Montréal), and Tsi Tkarón:to (Toronto) explore the complex realms of diasporic experience, cross-generational knowledge and healing and de-colonialism. 

“Passing through the Heart” by Immony Mèn and Patricio Dávila employs digital video essays and tangible foodstuffs to convey how meal preparation can anchor diasporic communities in memory and belonging. 

Sculpture of three porcelain heads in display case

“Sans Titre” by Eddy Firmin (Grace Henkel/CanCulture).

Eddy Firmin’s “Punching Bags,” a dynamic sculpture of rotating porcelain faces, addresses colonial histories of the French Caribbean while embedding themes of reconciliation and resilience across generations.  

A Space Gallery: Celestial Bodies and Big’Uns by Dayna Danger

The artwork of Dayna Danger, a Two-Spirit/Metis-Saulteaux-Polish artist, was featured as part of A Space Gallery’s group exhibition, “Celestial Bodies.” 

Celestial Bodies and Big’Uns by Dayna Danger (Grace Henkel/CanCulture)

Danger’s photography series “Big’Uns” initiates “a feminist discourse on hunting culture,” that confronts commodifying narratives–both of people and of the land–constructed by persisting realities of patriarchy and colonialism. 

The pieces challenge preconceived notions and multilayered barriers imposed upon Indigenous and 2SLGBTQ+ folks. “Big’Uns'' comprises three life-size, standing portraits of nude subjects, their skin glowing with a sheen of baby oil and antlers placed deliberately over their bodies.

“The antlers on the bottom are kind of denying your entry,” said Danger, on how the photos confront the heteronormative, colonial gaze and create a “censor” against the labels it attempts to impose.  “For me, it was really important that the individuals fit under the umbrella of being women, or trans or nonbinary folks,” they said. “Anyone who's affected by how our sexuality is represented, especially Queer sexuality.” 

The artist also discussed how their work has been received and whether it can be considered “empowering.”  

“If you ask the individuals themselves, they would definitely say different things,” said Danger. 

Danger describes the conversation surrounding nudity and empowerment as a grey area but says that it compels the viewer to reflect on their own perceptions and biases. On the photographer-subject relationship, they added, “There’s a lot of trust you have to build.”

Danger’s exhibit also features a seventeen-minute video in which the subjects are adorned with moose antlers attached at the hips, a nod to strap-ons and other elements of erotica. 

The video records the pairs’ attempts to get close to one another, and in doing so, experiment with the combined symbols of intimacy and the natural world that they wear. As the video plays, the antlers clash and lock together at the hips of the subjects, a powerful sound that emanated through the speakers as visitors circled the gallery. 

“That’s when we’re getting really excited,” Danger joked at the sound. 

Danger’s video piece explores “themes of closeness, of Queerness, the barriers that we as Queer people face, from a Two-Spirit Metis perspective.”  

The video not only makes central the reclaiming of intimacy, joy and pleasure with the self and with others, but aims to honour the animals used to create it and by extension, the lands we live on today whose ownership and use continue to be shaped by the legacy of colonialism. 

The photo collection “Alteration,” left, and the sculpture “ATUA,” right (Grace Henkel/CanCulture). 

Trinity Square Video: “Alteration” and “ATUA”

The Trinity Square Video gallery showcased the works of FAFSWAG, an artist collective from Aotearoa/New Zealand, focusing on the intersection of Indigenous, 2SLGBTQ+ and BIPOC expression through futuristic media.

Colourful photos of people on a pink wall with a rectangular sculpture on the right

The photo collection “Alteration,” left, and the sculpture “ATUA,” right (Grace Henkel/CanCulture).

The sculpture ATUA engages visitors in both the physical and digital realms, with the full effect of the piece coming to life beneath a screen. As viewers hover a camera over the central obelisk, a 3D, extraterrestrial figure materializes in the centre of the room. 

The photo series “Alteration” also beckons viewers to engage more intimately with the artwork through digital means. The result is a revitalized rendering of pacific cosmology that illuminates the euphoria of Queer-Indigenous futurism.  

Theo Jean Cuthand’s video installation “Processing Racism Table” (Grace Henkel/CanCulture). 

YYZ Artists Space: “Processing Racism Table” 

A stark reminder of the ramifications of anti-Indigenous racism fell upon gallery visitors as they entered the sombre video installation, “Processing Racism Table,” by Theo-Jean Cuthand. 

Empty table a dark room with projected landscape images on the walls around it

Theo Jean Cuthand’s video installation “Processing Racism Table” (Grace Henkel/CanCulture). 

The project focuses on patterns in experiences of Indigenous people in Saskatchewan. Chairs sit vacant around a table as landscape scenes are projected onto the surrounding walls, through a screen of flickering snow. The table recreates the sensation of family-centred and communal spaces; at the exhibition, Cuthand explained that he wanted to infuse the piece with a reverence for those who anchored his communities–very often, the women in his family–into the piece. 

Voices play over the speakers inside the installation space, attesting to the pervasive nature of systemic discrimination in daily experiences and the constraints it imposes upon free and joyful living for Indigenous peoples in the province. 

Magazines from the Mariposa Folk Festival and images of Alanis Obomsawin from the 1960s and ‘70s. (Grace Henkel/CanCulture). 

Art Museum at the University of Toronto: “The Children Have to Hear Another Story”

The last stop on the Art Crawl brought viewers into an intimate exchange with legendary Abenaki filmmaker, singer, artist and activist Alanis Obomsawin. Before she was even introduced to the crowd, the artist had visitors’ eyes locked on her, listening closely as she presented pieces from her vast body of work and even recalled profound personal memories and dreams. 

Vintage magazines and photos on a display table

Magazines from the Mariposa Folk Festival and images of Alanis Obomsawin from the 1960s and ‘70s. (Grace Henkel/CanCulture).

From hand-stitched children’s toys to musical recordings, to segments of her films, including “Mother of Many Children,” Obomsawin’s works trace her extensive achievements from the 1960s to present day. The exhibition compels visitors to reflect upon the artist’s powerful storytelling, as well as the persistent vitality of Indigenous art and discourse that continues to cultivate learning and healing.

As the event came to a close an organizer noted, smiling, that Obomsawin, 91, had been up and dancing to music just before the Art Crawl visitors arrived.

Healing with pottery: How an all-women studio is hand-moulding a strong community

Marginalized communities are finding support between clay pots and spin wheels at a downtown Toronto ceramic studio

By: Aliya Karimjee

Work in progress — a member of the program using the pottery wheel to craft pottery art at Inspirations Studio at 369 Church St., Toronto, Ont. (Courtesy of Inspirations Studio)

Toronto’s Inspirations Studio highlights the intersection between art and collectivity, allowing communities of women and other marginalized groups to connect through pottery.

As of July this year, Inspirations Studio officially became a part of YWCA Toronto– an organization which, according to its website, “seeks a radical transformation of society where all women, girls and gender diverse people can thrive.”

Now operating out of a new studio space on 369 Church St., this low-barrier ceramics program provides resources and skills for women, gender-diverse and non-binary participants.

Inspirations Studio manager Gudrun Olafsdottir says many participants of this program have experiences with houselessness, trauma, addictions and disability, as well as institutions unwilling to provide them with the support they need to alleviate harmful material conditions. The mission of the program is to help people improve their lives through the making and selling of pottery.

“To work with pottery is a really healing activity,” said Oladsdottir. “I think by learning a skill, people can gain self-confidence and a connection to a community. Members also can earn some supplemental income by selling their work once they've developed the skills.”

Participants who are approved following an interview process will receive an eight-week skill-building ceramics course. After they have built up some basic knowledge of pottery, Olafsdottir said members of the studio will have up to nine hours a week of studio time, where they have full artistic freedom over their creations.

A member of the Inspirations Studio holding up a piece of her ceramics art completed at the new studio space at 369 Church St., Toronto, Ont. (Courtesy of Inspirations Studio)

One of Inspirations Studio’s participants, who wished to stay anonymous, says that the atmosphere inside the studio is a warm one, offering an outlet for her creative energy. “The place and the support of other artists and people in the studio allows me to be a happier, happier person.”

She explains that being part of the studio has given her not only a sense of community but motivation as an artist. “You don't always have the time or energy — or even a studio space — to do the work. It's hard sometimes to work out of your own home,” said the participant. She notes that having a communal space creates opportunities for feedback and collaboration with other women.

Because the studio became part of the YWCA Toronto this summer, Olafsdottir said there will be more programs offered by Inspirations Studio. In addition to members of the studio, they will now serve different sections of the community, such as the 120 women housed in the same YWCA building the studio is located in. The women will have access to drop-in workshops at the studio.

“The YWCA helps young women and girls improve their lives, so it's a similar mission and it’s aligned,” said Olafsdottir. “It is really great for Inspiration Studio to be part of such a well-established organization that provides wraparound services for women and gender-diverse people.”

The marrying of the two charitable organizations has also granted Inspirations Studio a new operation space, one that’s significantly bigger than its previous location.

"It's a beautiful place and roomy, and we're so lucky,” said the participant. “I feel very lucky. It's a great concept and means a lot to support women artists. I'm very grateful."

Inspirations Studio exemplifies that art is indeed therapy. Not only are participants offered a space and resources for their creative outlet, but they are also able to find support — emotionally and financially — within their artistic community.

An upcoming event hosted by YWCA Toronto's Inspirations Studio in collaboration with other organizations is The Good Work Art Market. Dozens of creators and artists will showcase and sell their work at the market, and they will be keeping 100 per cent of the revenue.

"The goal is to highlight the importance of arts for healing and helping people find pride," said Olafsdottir.

This free admission event takes place on Saturday, Nov. 19, from 12-5 p.m. at the Weston Family Learning Centre in the Art Gallery of Ontario. The Good Work Art Market is the perfect place to support the artistic community. Mark the date in your calendars! 

The South Asian Yard to host its first in-person event for Brown creators

What do you SAY?

By: Aru Kaul

Archanaa Tharumanayagam, Ria Arora, Mahira Khan. (Courtesy of the South Asian Yard)

The South Asian Yard (SAY) is bringing young Brown voices to the forefront of arts and culture with their first in-person event happening on Aug. 19.

Founded in 2021 by TMU social work alumni Ria Arora, SAY is a non-profit organization with the mission to empower all second-generation South Asian Canadians through initiatives that foster a sense of connection and belonging in the South Asian community.

“As a young Indian woman, I’ve experienced the identity crossroads of being a Brown woman in a White society, such as not knowing my mother tongue and being labelled as the ‘rebellious’ child,” says Arora.

Arora says she created this organization for people with similar experiences to explore their identities without the pressure to label or justify the choices behind their identity.

SAY’s in-person launch allows young South Asians pursuing creative fields to promote their work. 

TalkBicultural, a past initiative of SAY, spotlighted five South Asian women and their platforms as well as addressed issues in the South Asian community from their perspective including mental health, gender roles and academic pressure. Arora has the same goal for the launch, with the added benefit of an in-person setting. 

“The whole point of our launch is to let people know that we do exist and that there is an existing space that works to address this issue,” Arora said. 

The SAY team also consists of the project director Archanaa Tharumanayagam and creative director and community outreach coordinator Mahira Khan who both develop initiatives for the South Asian community. Both Khan and Tharumanayagam’s personal experiences have an impact on their work. Tharumanayagam’s work is influenced by the representation of dark-skinned women in film, TV and music while Khan’s work is influenced by the value of space and place in shaping one’s identity and future.

“As a Pakistani-Canadian who immigrated to Scarborough, struggles of identity were strong within my childhood,” Khan said.

And while the South Asian community makes up the largest racialized group in Canada, the multiplicity of marginalization for South Asian, dark-skinned women create a more vulnerable and intersectional social location of oppression. 

“I was often told to not go outside in the sun, put on skin lightening creams and that I was ‘pretty for a dark-skinned girl’,” Tharumanayagam said.

The launch will take place at Clubhouse Toronto from 6 p.m. to 10 p.m. and will feature a pop up market with items like South Asian themed journals, candles and novels written by South Asian authors.

Some of the South Asian creatives attendees can expect to see are: Trish Kapilan, a Sri Lankan Tamil artist and fashion student at TMU, who tells stories about Tamil identities and how their experiences unite the community using her art, Ari Para, a queer and nonbinary artist, writer and ESL teacher who sells polymer clay jewelry, LGBTQ+ books and zines and will be offering tarot readings at their table and Ashwini T, a Sri Lankan Tamil artist and fashion student at TMU who creates zines based on the scenery around her.

Tickets for the launch are available on SAY’s Instagram page @southasianyardofficial for $30. Complimentary refreshments will be available.

Calgary art museum announces permanent free admission

Glenbow Museum will also undergo a name change as part of the Glenbow Reimagined campaign

By: Iqraa Khan

Downtown Calgary (blazejosh/Pixabay)

Free general admission is coming soon to one of Calgary’s most notable art museums. Glenbow Museum made this pivotal announcement at a press event on Feb. 17, along with more information about the transformation of the museum.

The vast majority of museums in the world charge for admissions to their gallery which unfortunately means that there are always members of those communities who cannot participate in the enrichment we know the arts bring in our lives,” said Nicholas R. Bell, president and CEO of the museum. “Glenbow will join the ranks of museums which provide free admission as the first major museum in Canada to offer free general admission for everyone forever.”

 Alberta Premier Jason Kenney also announced that the Glenbow Museum will be renamed the JR Shaw Centre for Arts & Culture, in honour of the late founder of Shaw Communications and Corus Entertainment, as part of the Glenbow Reimagined campaign.

The campaign is focused on eliminating the cost of general admission to remove the fundamental barrier of affordability. This advancement will ensure everyone has an opportunity to access Glenbow’s resources by redesigning the building to recognize physical accessibility barriers and incorporating inclusive solutions by listening to experts and advocates with lived experiences.

With art and culture playing an important role in the lives of people from different socioeconomic statuses, it is important to ensure that there is barrier-free access to world-class artwork from artists across Canada and around the world. JR firmly believed that there is a responsibility as a citizen to give back and the more you have the more you give,” noted Julie Shaw, president of the Shaw Family Foundation and the daughter of JR Shaw, in a memorial video presented during the press event.

Shaw also announced that the foundation has donated $35 million to the Glenbow Museum in order to provide free admission for visitors coming to the museum.

Gail O’Brien, the co-chair of the Glenbow Reimagined campaign, announced that the museum will be securing $40 million from the government of Canada, $40 million from the government of Alberta, $25 million from the City of Calgary, and an additional $12 million from Glenbow supporters to bring innovation to the arts. She additionally stressed the importance of art education exposure for the general public. 

Kenney and other speakers at the event acknowledged how this advancement will allow the museum to inspire future generations of artists and encourage the studying and appreciation of artists and their works.

Museum of Illusions offers picture-perfect educational experience

By: Severina Chu

Ready to have your mind blown? The newly established Museum of Illusions offers intriguing exhibits and installations that you have to see to believe.

With 13 other locations across the globe, the famous museum’s first Canadian location opened on Nov. 7 and is located in Toronto (132 Front Street). The museum invites visitors to immerse themselves in an interactive environment that is fit for all ages.

Described as a “fitness centre for the brain,” the museum aims to provide a fun, yet educational experience. Guests will learn about the theories of perception, vision and the human brain through a series of sensory-stimulating rooms and installations. In addition, before departing the museum, visitors can challenge themselves to puzzles and games found in the museum’s playroom.

If you plan to check out this unique and spontaneous attraction, make sure to bring your camera with you. The museum’s exhibits provide opportunities for one-of-a-kind pictures that are sure to trick the eye as well as draw attention on your Instagram feed. Even if you come alone, the museum’s staff is more than happy to help you get the perfect picture.

Here’s a look at some of the Museum of Illusions’ most mind-boggling exhibits.


Clone Table

Feeling a little lonely? Then take a seat at the Clone Table. A section of a table is wedged in between two mirrors to create multiple versions of you. Whether you want to play a round of cards or just take a break, you’ll always have a bit of company.

clone table.jpg

(CanCulture/Severina Chu)

Infinity Room

If you missed out on the Infinity Mirrors exhibit at the AGO earlier this year, the Museum of Illusions’ Infinity Room provides a similar experience. In this room, full-length mirrors cover every wall. This installation makes this room seem endless and is brightened with colourful lights on the ceiling that provide a beautiful illusion of infinite space.

infinity room.jpeg

(CanCulture/Nuha Khan)

Rotated Room

It may seem like your average furnished living room, but take a step into the Rotated Room and you’ll suddenly find yourself walking on the ceiling. The secret to this gravity-defying picture? You’ll have to come and find out the trick yourself.

rotated room.jpg

(CanCulture/Severina Chu)

Kaleidoscope

Remember that kaleidoscope toy you had as a kid? The fun of it was the endless possibilities of patterns you could create. Now at this exhibit, you act as the pattern as angled mirrors turn you into your very own large-scale kaleidoscope.

kaleidoscope.jpg

(CanCulture/Severina Chu)

The Vortex Tunnel

The Vortex Tunnel is seemingly innocent at first. It may just seem like a bridge through a room of lights, but take one step into the tunnel and you’ll be in for a dizzying experience. Though the bridge never moves, the flashy lights create an illusion of rotating walls that will have your feet trembling and head spinning.

vortex tunnel.jpeg

(CanCulture/Nuha Khan)

Ames Room

Though this may just seem like a regular room from the outside, a slanted floor plays with your sense of perception to create this funny illusion. Stand in either corner of the room and the Ames Room makes it possible to grow or shrink in a matter of seconds.

ames room.jpg

(CanCulture/Severina Chu)

Colour Room

Perhaps you’ve seen this room on your feed because this exhibit might be the museum’s most Instagram-worthy. This room plays with the science of colour and light to provide a vibrant background. Take a step inside and you’ll be sure to get the perfect aesthetic shot.

colour room.jpg


(CanCulture/Severina Chu)

Want to get the full experience? The Museum of Illusions is open seven days a week from 10 a.m to 8 p.m, with adult tickets priced at $23.50. Indulge yourself with the trippy and unique rooms the museum has to offer.



The Power Plant’s fall exhibition features engaging multi-medium art

By Natalie Michie

The Power Plant is known for their seasonal exhibitions of Canadian contemporary art. This fall, they featured five artists who presented a variety of unique multi-medium art.

Visitors were lined up around the building at the Power Plant Contemporary Art Gallery on Friday, Oct. 19 for the Fall 2018 Opening Party.

Each of the gallery’s season exhibitions includes an opening party where admission is free and anyone is welcome.

This season, the gallery featured five artists: Abbas Akhavan, Vivian Suter, Elizabeth Wild, Karla Black and Beth Stuart.

With the intent of making visitors more aware of their bodies and the space they take up in a room, much of the work was created by the artists with the exact intent to be experienced in The Power Plant’s gallery.

As visitors entered the gallery, they were first introduced to Akhavan’s piece, an abstract exhibit with the theme of changing seasons.

Akhavan’s work ranges from site-specific installations to drawing, video, illustration and performance. His piece featured in the fall exhibit is titled “Variations on a Landscape.” (CanCulture/Natalie Michie)

Akhavan’s work ranges from site-specific installations to drawing, video, illustration and performance. His piece featured in the fall exhibit is titled “Variations on a Landscape.” (CanCulture/Natalie Michie)

His exhibit consisted of green TV screens on each side of the room, a fountain wrapped in a tarp, a stick, and a non-working iPhone charger plugged into the wall.

“His work is left open to interpretation,” said Emily Peltier, a gallery assistant at the Power Plant.

Although there was little information about Akhavan's piece, he included a written component where he asked a group of writers to write about what came to mind when hearing the word “fountain.” Their contributions were featured in booklets available for visitors to take home.

According to Melissa Gerkup, an art enthusiast and event volunteer, the way in which art is displayed here is through one panel that gives little information and another that lists all of the materials that were used.

“The rest is left up to your imagination. It’s up to you,” said Gerkup.

In the next room of the gallery, visitors admired clusters of painted canvases that were hung from the ceiling by artist Vivian Suter.

Suter’s work is inspired by the landscape and nature in Guatemala, where she lives. (CanCulture/Natalie Michie)

Suter’s work is inspired by the landscape and nature in Guatemala, where she lives. (CanCulture/Natalie Michie)

Gerkup said that she felt like she was in nature by the set-up of how the canvases were hung. Canvases were painted with a wide variety of colours and marks left from elements of nature, such as visible flood stains. This, paired with visitors needing to navigate the paintings to see them all, created a forest-like feeling.

In fact, a large part of Suter’s creative process is her collaboration with nature. It all started after a hurricane flooded her studio and damaged her work. From then on, she began leaving her canvases out to allow them to be altered by the outdoor elements.

“Sometimes it is hard to focus on the individual paintings, but because everything is put so closely together it makes me think that the intent was for the work to be shown as one big piece, rather than looking at each painting individually,” Gerkup said.

As opposed to some art galleries where patrons admire pieces from afar, guests at The Power Plant were invited to walk through the pieces in order to experience them in the way the artists intended them to.

This includes the site-specific piece created by artist Karla Black, who used household items such as eyeshadow, lipstick and blush to create her aesthetics influenced piece. She included her daughter in the making of the piece by having her put her handprints on the walls around the room.

Rebecca Black, a student at the Toronto Film School, said she had a hard time visualizing the planning behind such a large-scale sculptural piece.

“I love it,” said Black, “It has me thinking, did (she) do it in (her) living room first? How does someone come up with this?”

Black’s large-scale installation featured smaller details all around the room, with elements plastered on the walls. Visitors were again encouraged to walk around her exhibit. (CanCulture/Natalie Michie)

Black’s large-scale installation featured smaller details all around the room, with elements plastered on the walls. Visitors were again encouraged to walk around her exhibit. (CanCulture/Natalie Michie)

Beth Stuart’s work was displayed all around the Power Plant, including outdoors. Her piece had multiple aspects, such as video, and perhaps provided the most context out of any of the other exhibits.

Visitors saw the first piece of Stuart’s installation while waiting outside, where a traditional 18th-century bathing machine was installed. Guests were welcomed to enter the bathing machine, which was used in the Victorian era by high-class members of society to enter bodies of water.  

Upstairs, Stuart’s take on traditional bathing costumes were hung, and visitors could proceed through a hallway featuring sculptures that symbolize microorganisms found in the sand.

“There is a lot of elements but they are all connected,” said Nadia Nardine, a volunteer and fan of Stuart, “Altogether, it is a feminist view on the 18th century.”

Black’s large-scale installation featured smaller details all around the room, with elements plastered on the walls. Visitors were again encouraged to walk around her exhibit. (CanCulture/Natalie Michie)

Black’s large-scale installation featured smaller details all around the room, with elements plastered on the walls. Visitors were again encouraged to walk around her exhibit. (CanCulture/Natalie Michie)

Featuring exhibits since 1987, the gallery has been popular amongst visitors and art lovers for its seasonal exhibits that are always uniquely designed and different each time.

Harry Clarke, a Ryerson journalism student, said going to The Power Plant is one of his favourite things to do. He explained that he tends to go there whenever he feels anxious.

“It is a great place for me to centre myself and remind myself of my existence because for one, the artists always have such an eloquent way of describing existence,” said Clarke, “I always cry here, but it is a good release.”

The Power Plant’s Fall Exhibition will be featured at the gallery until Dec. 20, 2018.






Enduring Freedom at Nuit Blanche

By: Chloe Cook

Ze Mair, co-creator and performer during rehearsal (Photo by: Zahra Salecki)

Ze Mair, co-creator and performer during rehearsal (Photo by: Zahra Salecki)


What do the words, ‘Wonderland’, ‘Swamp Fox’, and ‘Enduring Freedom’ have in common? Although they sound like nonsense, they were actually military operation code names. As well as the basis of a 12-hour continuous dance installation at Nuit Blanche this year.

It all started with a list of 3,600 military operations that was compiled by Canadian poet Moez Surani. Operations: 1946-2006 was performed by approximately 60 people as a five-hour spoken word piece on the night of Trump’s inauguration in 2017.

“With the general feeling of anxiety and despair that followed the last American election, we wanted to do something that could create some solidarity,” Surani said, as well as a “physical reminder that we are not all alone in this.”

The idea was to make military operations more than just a name and to shed light on the effects that these operations had on real communities around the globe.

“The language that often gets used is from the poetic imagination: dawn, sunrise, freedom, purity. These kinds of poetic-seeming words help to create support for state violence,” said Surani.

Dancers in their fifth hour of performing (Photo by: Chloe Cook)

Dancers in their fifth hour of performing (Photo by: Chloe Cook)

One of the readers that performed was Michael Reinhart, a performance creator and theatre instructor at Randolph College and the University of Toronto. Although the reading had finished, Reinhart knew that the life of the poem was not over.


“I thought it was really kind of tragic that this naming was not done in public and that we as a community could not contend with the activities that we do as a community.” Reinhart said. “What I wanted to figure out is how to allow Operations to be social.”

Reinhart surely found a way to do just that on the night of Nuit Blanche. With the help of choreographers and co-directors, Magdalena Vasko and Ze Mair, and a handful of dancers, Reinhart turned Surani’s poem into a 12-hour ballet performance.

The dance piece is comprised of a sequence of movements that is repeated once for every military operation while the names are projected onto the wall. Which means that the sequence is repeated continually 3600 times, over a period of 12 hours throughout the night.

When it came to figuring out how to best represent the effects of war, it seemed that there was no better option than ballet to the creators.

“Ballet was an analogy for the military because it's skilled, rigorous, bodies that are able to do extraordinary acts that are deeply impossible yet it appears to have exceptional ease,” said Reinhart.

Michael Reinhart, co-creator of Operations going over the timing of the piece in rehearsal (Photo by: Magdalena Vasko)

Michael Reinhart, co-creator of Operations going over the timing of the piece in rehearsal (Photo by: Magdalena Vasko)

According to Vasko, one of the creators of the piece, translating the number 3600 into a series of physical movements was one of the top priorities when choreographing.

Vasko said that being able to represent a statistic in a way that resonated with the audience was also important. “It's interesting to put it into your body, the number that you've been talking about,” she said.


In the piece, there are approximately 25 dancers who perform the sequence of movements across a square patch of grass in the middle of an auditorium. Throughout the performance, the grass begins to fall apart, representing the effects that these operations have on the land, the communities, and the people.


According to Sara Hinding, a dancer in Operations, the duration of the piece also contributes to the message of the dance as the performers get more and more worn down over time.

“By the end of the night we're avoiding each other and we're getting frustrated and we're tired and we don't want to do things and there's dynamics and we're looking dead into the eyes of people in the audience,” she explained.

Volunteers clearing the sod off the floor after the performance (Photo by: Chloe Cook)

Volunteers clearing the sod off the floor after the performance (Photo by: Chloe Cook)


Carmen Leardi, who is also an Operations dancer gave an example of how the piece offers a “disturbing” contrast of the effects of the operations.

“(In) one year there were a lot of dancers coming in and the choreography was really quick. Then the next year everything tones down. There are a few dancers in the space and the choreography is stretched over a longer piece of time.”

Although most of the dancers had never danced for 12-hours straight, the tensions were anything but high. Everyone was exceptionally calm and focused.

Veronica Simpson, Operations dancer, said she kept herself busy through the night by experimenting with the choreography.

“I kept myself occupied by finding new places to make contact with the audience members and different ways to execute the choreography while maintaining the same overall form,” she explained.

Audience members were free to come and go as they pleased, allowing them to check the progress of the piece throughout the night.

According to Reinhard, there were around 1,400 people who came through the doors.

Mark Francis, an audience member called the piece mesmerizing and said that he could not stop staring at it due to the different moving parts and the relentlessness of the piece.

“I think the subject matter is obviously very dark and depressing but the form and the soundtrack and everything was super beautiful and I found it really meditative to look at,” Francis said.

Cassandra Alves, another member of the audience, noted the similarities between the military and ballet.

“It definitely parallels as if you're going through any kind of military operation which is kind of scary. The dancers literally go through it in a different form,” said Alves.

As for Vasko, who was also a performer in addition to being a creator, said finally performing the piece with all of the dancers was cathartic.

“To collectively be so devoted felt like we were on a battlefield fighting for the same cause,” Vasko said, “It was like a funeral, a remembrance, a memorial and a sacrifice all at the same time.”

Although no one is chomping at the bit to dive into another night long performance anytime soon, the experience is one that the audience, performers, and creators will never forget.
Hinding said after the performance that is was a test of her abilities, “In my opinion a piece like this is a true testament to the human spirit and what it is capable of.”

Dancers in motion during a rehearsal (Photo by: Magdalena Vasko)

Dancers in motion during a rehearsal (Photo by: Magdalena Vasko)