Showing posts with label interesting reads. Show all posts
Showing posts with label interesting reads. Show all posts

Wednesday, May 11, 2016

Gucci, copyright and the dead

For more on this see:  http://shanghaiist.com/2016/05/02/gucci_afterlife_knockoffs.php

Gucci is waging a war on the 'knockoffs' industry, and they are taking this to a whole new level. They are going after the afterlife market where merchants sell 'paper' Gucci products which are burnt as offerings for the dead. Gucci sent a letter asking the merchants to stop selling these 'paper' Gucci products as it is an infringement of their trademark.

I suppose for Gucci; this is a matter of principle.

This should be one of the rare the times that patent laws get tangled with the realm of the dead. Some of these offerings are 'originals' like Hell Money (the currency that the dead used in hell). See the picture below. Although one can argue that the Hell Money resemble paper notes from the world of the living. Essentially, these paper offerings mirror the material culture of the world of the living. Besides the mundane stuff, there are many 'status' paper offerings which are mostly all ripoffs / knockoffs. Well, the Mercedes-Benz, the Rolexes, Nokias for the dead are all knockoffs of the real. 


Image from http://www.thrivenotes.com/wp-content/uploads/2011/02/HellBankNoteChinafront.png
All these paper offerings seemed to reflect an obsession with wealth and branded material goods. This ritual can be read as some form of filial piety where the living makes sure that their departed loved ones live comfortably with all the modern day comforts in the afterlife. That their loved ones don't become envious of those slinging their Gucci handbags sashaying on the high street in hell*. Or They won't need to borrow mobile phones if they need to make a call.

From this perspective, it appears that even in afterlife one could not escape vanity and obsessive material possession. Rather even after experiencing death, the living interprets the afterlife and hell based on the material consumption.

What does this mean when Gucci deems this an infringement of their copyright? Will all future 'paper' handbags be brandless to avoid copyright infringement?

Will this be a new market for Gucci and other brands as they provide the real 'paper' Gucci handbangs? Suppose they should launch their 'afterlife' line? If so, would there be new collections for every season?

At the time of publishing this blog entry, Gucci apologised over this incident. (For more see: http://www.theguardian.com/fashion/2016/may/06/gucci-apologises-hong-kong-funeral-fakes-row)

One shop owner selling these paper handbags resembling Gucci products said jokingly that if he received the letter from Gucci, he will send it to the underworld (burn) and see what they think about it.

Tuesday, April 12, 2016

The True Cost

Something which I hope to have caught. Missed it because of sitting out at the Rehoming books. 



Screening of The True Cost directed by Andrew Morgan

You are cordially invited to the film screening of the The True Cost. Who Pays the Price of Our Clothing? directed by Andrew Morgan and produced by Michael Ross, 2015 (95 min). This documentary investigates the social and environmental impact of the clothing industry - the second largest polluter on our planet. It looks into the human and environmental costs of clothing and the question gets straight to the point: "Who is paying the price of our clothing?" 


Saturday, March 19
6.00 pm 
NTU Centre for Contemporary Art  (CCA)
The Single Screen Room
Block 43 Malan Road, Gillman Barracks

Please find more information attached.

Looking forward to welcoming you!


Monday, March 21, 2016

booklist23nov2000

A reading list from 2000. 

Sze-Chin and myself eating at a chinese restuarant. 


Book list from 23/11 nov 2000

1> the cardinal points of art. Untelevision issue 2. No. 4095
- in library.
2> black adder: bells:head: potato. - cassette tape.



3>not the 9'o clock news : includes the hedgehog sandwich and not the double album. cassette tape.
3>revolution in the head: the beatles records and the 60s. By ian macdonald., 1994. Isbn:0-7126-6208-1
4)The Radical in Performance: between Brecht and Baudrillard by Baz Kershaw, pub. by routledge, london,
1992, isbn: 0-415-18667(hbk), isbn: 0-415-18668-4(pbk)


Sunday, March 20, 2016

Book list from 2nd oct 2000

Here is a reading list compiled in 2000.

Iniva building in 2002




Book lists read from:
Book list from 2nd oct 2000
1. Artist and camera
isbn:0-7287-0259-2
©1980 Arts council of great britain
exhibition catalogue.
Desc:



2. Rethinking the museum: &other meditations.
By Stephen E. Weil
smithsonian institution press
©1990, editor michelle Smith
isbn: 0-87474-953-0

3. Let's Get it On: The politics of Black performance. Edited by Catherine UGwu
Bay Press, Seattle/
ICA, LONDON,
isbn ICA : 0-905263-64-2

4. At the threshold of the visible: minuscule and small-scale Art --1964-96.
copyright: 1997, Independent Curators Incorporated,
exhibition catagloue. isbn: 0-916365-50-6

ici@inch.com
Independent Curators Incorporated, 799 Broadway, Suite 205, New York, NY 10003.

(212)-254-8200/ fax(212)-477-4781.

5. The ends of performance, edited peggy phelan & jill lane--, ©1998 New york university, new york univesity press.
6.The optic of walter benjamin.-- edited by alex coles., Black dog publishing ltd. ©1999, isbn: 1-901033-414.

7.Don't trust the label: an exhibition of fakes, imitations and the real thing.

exhibition catalogue . ©David Philips and the Art Council of Great britain 1986. printed by Staples Printers St. Albans LTD. isbn: 0 7287 0505 2. (interesting book about fakes...)

Tuesday, November 10, 2015

A Lonely End for South Koreans Who Cannot Afford to Live, or Die

I archive this article on an activist who volunteer to hold a ritual for a person who have died alone. 

Park Jin-ok paying a silent tribute in front of a refrigerator at a morgue where an unclaimed body was kept.CreditJean Chung for The New York Times


http://www.nytimes.com/2015/11/02/world/asia/a-lonely-end-for-south-koreans-who-cannot-afford-to-live-or-die.html

A Lonely End for South Koreans Who Cannot Afford to Live, or Die
By CHOE SANG-HUNNOV. 1, 2015

SEOUL, South Korea — In a culture in which funerals are often lavish three-day affairs with hundreds of guests, the recent funeral for Song In-sik was modest at best. It had only one guest — an activist who volunteered to hold a ritual for a person he had never met.

The activist, Park Jin-ok, placed a table of fruit, dried fish and artificial flowers before the refrigerated unit that held Mr. Song’s remains in the morgue of Sungae Hospital in Seoul. He burned incense and bowed, before the impatient mortuary director asked him to pack up and leave.

Mr. Song, 47, died in July; his body was found three days after his death, decomposing in his rented room. He was lucky to get even a makeshift funeral. A growing number of South Koreans are dying alone, with no relative willing to claim their remains and perform a ritual Koreans believe is essential to easing the deceased’s passage to the other world.

The surge in so-called lonely deaths — to 1,008 last year from 682 in 2011, according to government statistics — provides a small but poignant glimpse of how South Korea’s long-cherished traditional family structure is changing. Though South Koreans have mostly benefited from a strong economy in recent decades, families have come under strain from economic and demographic upheaval.

“Those falling behind get increasingly lonely because, unlike the poor of the old days, they see their communities destroyed for urban redevelopment,” said the Rev. Kim Keun-ho, a Christian pastor who has been working among Seoul’s dwindling hilltop slum neighborhoods, known as “moon towns.” “The poor and old have nowhere to go.”

Mr. Kim and other observers trace the problem to the Asian financial crisis of the late 1990s, when lifetime employment, once a given in South Korea, evaporated. Many who lost jobs then never recovered, as an already fast-paced society got even more competitive.

Now in their late 40s or older, some of these unfortunates are found sleeping in cardboard boxes in Seoul’s subway stations or underpasses — scenes reminiscent of the desperate years after the Korean War.

Their fall symbolizes the crumbling of a Confucian social contract Koreans have lived by for ages. Parents spent all their earnings for their children’s success, and in return counted on their support in old age. Now, many older Koreans find themselves without retirement savings or children capable of supporting them.

On the question of whether they had relatives or friends to depend on in times of need, South Koreans ranked at the bottom of countries in the Organization for Economic Cooperation and Development, according to its annual “How’s Life?” report, released in October. The social support was the lowest among South Koreans who were 50 or older.

“A society that lets its poor and abandoned die alone and leave without a funeral is itself dying at its heart,” said Mr. Park, whose organization Nanum & Nanum is one of a handful of civic groups that hold simple funerals for those who die alone. “They spend their last days fearing their remains will be treated like trash.”

The activists say that one of the greatest fears of the poor is to die without being given a proper funeral — the ultimate sign of life on the margins.

In South Korea, a family’s standing in the community is measured and flaunted during a loved one’s funeral, by how many guests honor the invitation and how long they stay. Hundreds of relatives, friends and former colleagues may show up at a funeral hall, bowing before the deceased’s portrait, nestled in a bed of freshly cut white chrysanthemums.

Guests often sit on the floor, chatting — some lingering overnight — while the family plies them with food and drink. Long lines of wreaths with silky ribbons bearing their senders’ names spill out of funeral halls, and guests often bring cash in envelopes to help the family with expenses. The government tries to limit how much public servants can accept or donate, fearing corruption.

But for poor South Koreans, such an event is out of reach. Some cannot even retrieve their relative’s body.

“Especially in the case of elderly people living alone or the homeless, survivors in the low-income class don’t claim the family member’s corpse because of the economic burden of a funeral,” said Kim Jae-ho at the Korea Institute for Health and Social Affairs.

For the past six years, Choi Jeong-woong, 71, a divorced Vietnam War veteran, has lived alone in a $220-a-month flophouse — in the words of Mr. Kim, the pastor, “the loneliest place in South Korea.” Many of the residents there spend their last days in rooms so small they can fit only a narrow bed. Mr. Choi said he had no relatives to hold a funeral for him.

“I used to catch up with friends from my Vietnam days,” said Mr. Choi, whose hands shook badly. “I don’t anymore because I don’t like spilling food in public.”

South Korea has one of the fastest aging societies in the world, with those 65 or older now accounting for 13.1 percent of the population, up from 3.8 percent in 1980.

Caught off-guard, the government is scrambling to strengthen the social safety net, but benefits remain paltry.

The 2015 Melbourne Mercer Global Pension Index, released in October, measured the retirement income systems of 25 major economies and ranked South Korea 24th, with only India ranked lower. Last year, only 45 percent of South Koreans between 55 and 79 received pensions; their monthly payout averaged $431, or 82 percent of the minimum cost of living for a single person, according to government data.

About 30 percent of older South Korean families have a monthly income below the absolute poverty level. But they can get welfare only when they can prove that their family is unwilling or unable to support them. Many reject that option because they find it too embarrassing to reach out to relatives they have not contacted for many years.

And one out of every four elderly people in South Korea has depression, according to a study published by the Korea Institute for Health and Social Affairs in September. As a group, their suicide rate is double the national suicide rate.

When people die alone, the police try to locate relatives and determine whether they will claim the remains — a process that can take months, as it did in Mr. Song’s case — before cremation. In the same mortuary was the body of a man discovered in his room two and a half years after he hanged himself.

Fear of such a fate bothered Ham Hak-joon, 87, whose small bus company went bust during the financial crisis of 1997-98. He lives alone in a $130-a-month rented room in a rundown neighborhood.

His burden was recently lifted when Nanum & Nanum agreed to hold his funeral.

“I am prepared now, ready to die,” he said, his eyes fixed on a small portable TV, one of his last connections to the broader world, especially after his arthritic legs made it increasingly difficult for him to venture out.

-------------------------------------
A version of this article appears in print on November 2, 2015, on page A4 of the New York edition with the headline: Saying Goodbye, When No One Else Will. Order Reprints| Today's Paper|Subscribe



Wednesday, August 12, 2015

Culture Machine Journal


Culture Machine is an international open-access journal of culture and theory, founded in 1999. Its aim is to be to cultural studies and cultural theory what 'fundamental research' is to the natural sciences: open-ended, non-goal orientated, exploratory and experimental. All contributions to the journal are peer-reviewed.



I chanced upon this peer-reviewed online Journal. Thought I will come back to read it sometime and also invite my friends to read it too. There is also an archive of their previous issues with articles available in PDF.

Anyone else have good free online Journal links to share?






Tuesday, June 02, 2015

A non-religious man virtually eliminates local crime with nothing more than a Buddha statue



11th Avenue and East 19th Street was a rough part of town, riddled with criminal activities ranging from prostitution to drug dealing, until Dan Stevenson and his wife Lu purchased a stone Buddha statue from a hardware store and placed it on the corner.

Read more: http://www.theplaidzebra.com/a-non-religious-man-virtually-eliminates-local-crime-with-nothing-more-than-a-buddha-statue/#ixzz3bvoQjvvb



Fascinating story.

Wednesday, May 06, 2015

Giant pandas in China set record for longest recorded sex session

Pandas doing it.


Giant pandas in China set record for longest recorded sex session

Mating session between Xi Mei and Lu Lu lasted 18 minutes and three seconds and was welcomed by researchers who have struggled to get pandas to breed in captivity..

http://www.telegraph.co.uk/news/worldnews/asia/china/11516700/Giant-pandas-in-China-set-record-for-longest-recorded-sex-session.html





Is this even kinky?
Is this.... ?



Thursday, April 26, 2012

Save GUI HQ!


Bottle Tree Park may have to go

Master tenant fails to get lease extended, but can take part in public tender

It shuttered its operations at Bottle Tree Village in Sembawang in February when its lease expired.
But now, the same master tenant may have to let its other operation, Bottle Tree Park in Yishun, go.
After eight years, Planar One & Associates' lease on the 7ha park opposite Yishun Stadium will run out in October, and although it appealed to the Singapore Land Authority (SLA) to extend its lease, the government agency has said no.
In response to queries by The Sunday Times, SLA said it puts up a property for public tender when a tenancy expires, 'for fairness and transparency'.

A Plea from Ground Up Initiative
Please Help Save Bottle Tree Park - It's indeed time to make our leaders hear our desire loud & clear - We want our leaders to exercise conservation & preservation in a Big Way; to be more appreciative of, put lots more value on, & give support to - special places & communities in Singapore. Our leaders have to realise the value of building heart-ware & soulfulness in a country & its people, are far beyond the value of building any commercial & concrete new structures that may bring lots more money. Places built with heart & soul, serve to pass on heart & soul to our society & its future generations. It's time our leaders see that cultivating appreciation & making mindful decisions to preserve special places like Bukit Brown, Bottle Park & Ground-Up Initiative's headquarters, are crucial to the progress & future of our people & nation.

Built over 4 years, with lots of sweat, love, heart, & soul, fully by volunteers, with eco-friendly & recycled materials, & a most amazing leadership of GUI & support of BTP - GUI's headquarters, together with the beautiful Yishun Bottle Tree Park are going to be torn down & destroyed completedly to make way for more construction in Aug.

Please help us give a most urgent & significant shout to our leaders - that we want them to see the true value of building our communities' heart-ware together, and & urge them to humbly learn from, & give support to truly special groups like Ground-Up Initiative, by letting them continue their important work at their meaningful & soulful GUI headquarters at Bottle Tree Park.

Having visited GUI recently, I was quite surprised to hear the news of Bottle Tree Park. 
Seriously, one bad news after another. 
Maybe the suggestion from the Government will be: 
'told you all already', go and take as many photos as possible and as you like. 
Then one of the authorities will digitally document every fish in the ponds, every single tree.... everything.  
Then we can bulldoze this and then sell it to the highest bidder. 

Don't worry, this is just nostalgia you are feeling. We must be pragmatic and land is scarce in Singapore. 

GUI have farmed this land and created many meaningful initiatives. Speak up for them before it is too late. 

Friday, February 25, 2011

St Peter might blush at these Pearly Gates


I think this article doesn't really explain the Pearly Gates show very well. Anyone care to discuss more in the comments below.

The Straits Times
www.straitstimes.comPublished on Jan 16, 2011

photo by kelvin lim.
St Peter might blush at these Pearly Gates

By Jermyn Chow

One bare-and-dare 'work' here, billed as serious art, has at least raised eyebrows. But another, a cheeky art fair featuring genitalia, seems more flaccid.

The first saw self-styled 'naked artist' T. Venkanna sitting nude at the inaugural Art Stage show at Marina Bay Sands Exhibition and Convention Centre. The four-day show ends today.
Mr Venkanna, from Hyderabad in India, drew flak for his act. He stopped his performance after two days.

Meanwhile, at the Post-Museum in Little India, a tongue-in-cheek exhibition dubbed The Pearly
Gates quietly opened on Jan 7.

Its theme: the male and female genitalia. There are, for example, 12 phallic sculptures, a video pop art installation with a soundtrack featuring sexual acts and voices uttering genitalia-laced words.

Danish artist Jes Brinch, one of the four artists involved in the Pearly Gates exhibition, said it is an 'innocent and humoristic look' at sexuality. Two of the artists are young Singaporeans.
Mr Brinch, a 44-year-old father of two, said: 'We should not be too judgmental and take sexuality so seriously... just have fun with it.'

Nanyang Academy of Fine Arts graduate Marc Gabriel Loh, one of the Singaporeans involved in the event, said the art pieces are not provocative.

The 22-year-old said: 'We wanted to explore sexual liberation which is quite common in countries like Denmark.'

But while the Art Stage show saw more than 10,000 visitors on Thursday alone, the one in Little India has had only about 400 visitors so far. It also ends today.
Ms Rachel Koh, an editor at local publishing firm Page One, said she did not find the phallic art pieces offensive.

'There is a lot of tension when people talk about sex.
'But this exhibition kind of released all the tension and inhibitions many of us have... it's all for laughs,' said the 22-year-old who has attended four art exhibitions in the last six months.

Though the event is open to the public, signs at the front door warn that there is explicit content. The glass door is also covered up with white paper.
Commercial art galleries do not need to apply for licences, said the Media Development Authority, the media industry's regulator.

Humorous take on sexuality
'There is a lot of tension when people talk about sex. But this exhibition kind of released all the tension and inhibitions many of us have... it's all for laughs.'

Ms Rachel Koh, an editor at local publishing firm Page One, on the exhibition, whose theme is the male and female genitalia. There is even a video pop art installation with a soundtrack featuring sexual acts and voices uttering genitalia-laced words.

Saturday, October 02, 2010

Revisiting Max’s, Sanctuary for the Hip

I heard the strand episode on the bbc one night driving back from RT. It featured a retrospective exhibitions in NY abuot MAx Kansas city, a kind of 
restaurant and bar place in NY during the 60s n 70s. 

September 1, 2010

Revisiting Max’s, Sanctuary for the Hip

IF a fiction writer were to sit down and conjure up a Manhattan nightspot where a John Chamberlain sculpture flanked the jukebox andDebbie Harry waited tables, where the earth artist Robert Smithson held court with Waylon Jennings, where struggling artists could cash their checks and pick up their mail, where the New York Dolls and Charlie Rich played (in the same year!) and where an unknown namedBob Marley once opened for a slightly less unknown named Bruce Springsteen, he would probably be scoffed at for fabulist excess.
But when Mickey Ruskin, a shy, strange-looking impresario with a chipped gold tooth, opened Max’s Kansas City on a nowhere stretch of Park Avenue South in 1965, it became that kind of fact-trumps-fiction place, ultimately one of the few New York clubs that could be said to have lived up to its legend. And the legend was not inconsiderable: It played an important role in nurturing at least two art movements (Minimalism and Pop); it enshrined a new, subversive generation of rock music; and it helped give birth to the counterculture itself, or at least provided it with a dazzling ideal.
“Truly, the F.B.I. would have done well by itself to close the place down,” said the sculptor Forrest Myers, known as Frosty, who helped design the bar and restaurant for Ruskin with the help of the painter Neil Williams.
Back in the 1950s the Cedar Tavern was the most famous artists’ bar in the world, but got that way mostly because its drinks were cheap and because it was near painters’ studios in Greenwich Village. Max’s, on the other hand, was out of the way and a little too expensive for people without regular paychecks, but it may have been the first New York bar designed expressly for artists. It became “a kind of Ellis Island” for a wave of them who came to the city in the 1960s and ’70s, said Anton Perich, a photographer and early video auteur who worked there after arriving from Paris, failing as a busboy but allowed by Ruskin to stick around and take pictures. “It was the place where I felt safe,” Mr. Perich said.
The demise of the original Max’s in 1974 (it would continue as more of a straight-ahead music club under new ownership, one of the crucibles of punk, until closing in 1981) was brought about not by the F.B.I. but by Ruskin’s tax problems and increasing drug use. But beginning Sept. 15 in Chelsea many scattered pieces of its history — including some never made public before, discovered in old film files — will be reassembled in two exhibitions, one at the Steven Kasher Gallery and another, focusing on Max’s artist regulars, at the Loretta Howard Gallery. In conjunction with the Kasher show Abrams Image is also publishing “Max’s Kansas City: Art, Glamour, Rock and Roll,” a raucous photo book with reminiscences of the club from the guitarist Lenny Kaye, the artist Lorraine O’Grady and others, along with reproductions of time-yellowed artifacts like an Andy Warhol bar tab ($774.73 for September 1969, minus a $200 credit for a work of art identified only as “Marilyn Monroe”).
While mountains of words have been devoted to Max’s over the years in the memoirs of musicians and artists, the new book is only the second extensive treatment of the club’s history, following “High on Rebellion: Inside the Underground at Max’s Kansas City,” now out of print, a 1998 collection of photos and interviews edited by Yvonne Sewall-Ruskin, Mickey Ruskin’s longtime companion, who now runs theMax’s Kansas City Project, a nonprofit philanthropy that helps artists and promotes drug-abuse prevention.
The paucity of publications has been a result, in part, of the strict control that Mickey Ruskin exercised over the taking of pictures and most other kinds of documentation of the doings inside the club, which often involved casual nudity and more-than-casual drug use. (Amphetamines were the controlled substance of choice at the beginning, in the pre-cocaine days.) Newspaper photographers were rarely allowed in, creating a much different atmosphere than the one that prevailed at Studio 54 when it opened in 1977.
“It was an oasis, and nobody there wanted a record of what they were doing,” said Mr. Kasher, who edited the Abrams book and helped discover previously unknown pictures of Max’s from insiders like the music executive and writer Danny Fields, Mr. Perich and others. “This was a long time before the era of blogs and YouTube.”
As suggested by the title of the Loretta Howard show — “Artists at Max’s Kansas City 1965-1974: Hetero-Holics and Some Women Too” — the bar was mostly a boy’s club, as most of the art world then still was.
But female artists like Dorothea Rockburne, Lynda Benglis and Eve Hesse also hung out there. The artist and philosopher Adrian Piper did a well-remembered performance piece inside the bar in 1970, walking around with a blindfold and earplugs in a place that was all about looking and listening. Besides the Chamberlain crushed-metal sculpture, a Frank Stella on the wall and a red-fluorescent Dan Flavin work dominating the back room, the bar featured a collage by Ms. Rockburne and photographs by Brigid Berlin. Ruskin also usually deployed women — like the Warhol followers Abigail Rosen and Dorothy Dean, a Harvard-trained editor — to control access at the front door.
In her memoir “Just Kids,” published this year, the singer Patti Smith recalls being taken there for the first time in 1969 by Robert Mapplethorpe; they shared a salad and stared toward the back room, the holiest of holies, rendered so by Warhol, who had held court there for many years. After lots of hanging out the pair were finally admitted and seated at the round table where the coolest kids — the lead singers, the transvestites, the successful artists and the Factory regulars — still sat.
“Robert was at ease,” Ms. Smith wrote, “because, at last, he was where he wanted to be. I can’t say I felt comfortable at all. The girls were pretty but brutal.”
When Ruskin first asked Mr. Myers and Mr. Williams in 1965 to take a look at the site a bit north of Union Square where he wanted to open the club, then occupied by a run-down Southern-food restaurant, the two artists were confused.
“We thought, ‘How are we going to get people over here?’ ” Mr. Myers recalled recently. “After 5 o’clock that neighborhood in those days would just die.”
It was the first restaurant interior Mr. Myers had ever designed, and he said his idea was make it look sleek and clean, like a gallery space, with red booths and white walls.
“Mickey was into art,” Mr. Myers said, “and so we decided that this was not going to be a working-class bar, or a poets’ bar. It was going to be an artists’ bar.”
Maurice Tuchman, a longtime curator at the Los Angeles County Museum of Art and the curator of the Loretta Howard exhibition, said he remembered visiting Max’s in the mid-1960s because it was a place where any good contemporary-art curator had to check in.
“And I was so bowled over by the presence of so much new art that was so prominently displayed all over the place,” he said. “Mickey didn’t talk about it. No one talked about it much, but there it was. It sent an intense subliminal message that art was the subject at hand.”
Mr. Perich added: “They were not in museums, back then, these pieces. The only place you knew you could see them was at Max’s.”
Flavin’s red-light work, which memorialized victims of the Vietnam War, and Mr. Chamberlain’s sculpture next to the jukebox, evocative ofJames Dean’s crashed car, always struck him as “pieces of the American-dream-gone-wrong puzzle,” he said, a theme that resonated with a crowd desperately trying to discover a new kind of American dream.
Throughout Ruskin’s tenure at Max’s, that crowd was usually full of artists, many of them unknown and never to be known. They came for a free steam-table lunch of chicken wings and chili served every afternoon. And they stayed into the night.
“Basically if you were an artist, he wouldn’t keep you out,” Mr. Myers said. “Which is unusual because artists at that time didn’t really have much social power.”
In an interview conducted in the early 1970s by Mr. Fields, the music producer, Ruskin — a middle-class New Jersey boy who left a job as a lawyer to seek a more exciting life — described how little he knew at first about art and music even as his club came to revolve around them.
His first bar, the Tenth Street Coffeehouse in the East Village, became a poets’ hangout through almost no effort of his own, except his welcoming spirit. When he opened the Ninth Circle in Greenwich Village in 1962, he hoped only that it would become a “beatnik” hangout, as he told Mr. Fields. But Mr. Williams began drinking there and introduced Ruskin to fellow artists like Mr. Myers, Mr. Chamberlain, Larry Poons and Carl Andre.
It was a propitious moment not only for the New York art scene but for Ruskin as a club owner. “Poets really aren’t drinkers, and artists are,” Ruskin explained, one of his sociological aperçus that is often repeated.
The story goes, however, that a poet, Joel Oppenheimer, was responsible for the club’s odd name. He suggested the Kansas City part because of the general feeling that it would sound more authentic for a place featuring steaks; Max’s was either borrowed from the poet Max Finstein or, more probably, added simply because it sounded like a reliable restaurant proprietor’s name.
Yet no one sought out the spot for its food. Even the dried chickpeas that were always on the table and strangely featured on the sign out front (“Steak, lobster, chickpeas,” though the sign made it look like “Steak, chick, lobster, peas”) were sometimes too hard to eat and better used for throwing.
Most of the art that once hung or sat in the bar has long been dispersed to the winds, much of it sold by Ruskin, who died from a drug overdose in 1983 at the age of 50. At the Kasher gallery exhibition the Flavin light sculpture will be recreated. (It couldn’t be obtained for the show; a version of the work sold for $662,000 at Christie’s in 2009.) The old Max’s space itself is now an upscale Korean deli, where only the steam tables evoke its past life.
In the interview with Mr. Fields, printed in the Abrams book, Ruskin often sounded elegiac, even at what probably should have been a high point for him, with the fame of his establishment and of his role in creating it assured.
“I wonder, if there is no Max’s, does that mean that there is no Mickey Ruskin?” he pondered. “Is Max’s all I ever want to do?”
It wasn’t quite. Before his death he created other nightspots, including one in TriBeCa, long (too long, as it turned out) before TriBeCa became what it is today; it closed for lack of business. But it was only on Park Avenue South that Ruskin proved to be a kind of prophet, one who seemed to understand that a place as successful at defining its times as Max’s would not be allowed to outlast them.
This article has been revised to reflect the following correction:
Correction: September 19, 2010
An article on Sept. 5 about the Manhattan nightspot Max’s Kansas City misstated the professional background of Danny Fields, who used to frequent the club and take photographs there. He was a music executive, not a music producer, from the 1960s to the 1980s.