The Sick Child

The sick child is thought to be the artist’s sister. She is not a child but rather a young girl who is lying down or seated, with a blanket over her lower body and she faces a woman who is seated beside her, clutching the child’s left hand. We cannot see the woman’s face – it is turned down as she is bent over in apparent grief. While the painting’s title names the girl as the subject of the painting, it is the grieving woman and her attention to the girl that is particularly striking.

Death and the Child

Death and the Child depicts the anguish of a child who has been confronted with the corpse of her mother lying in bed. The child faces the viewer, hands pressing against her ears – she cannot bear to “hear”/ absorb what she has encountered; her face has an expression of fear and despair

Death in the Sickroom

In Death in the Sickroom several adults are scattered about, some standing, one woman sitting in the foreground; behind her another woman stands facing us. In the back of the room a figure sits on a chair, a blanket draped over her lap – presumably this is Munch’s sister. With his back to the wall an elderly man has both hands pressed to his chest. These individuals have come to help and mourn but they are isolated from each other, which adds to the grimness of the scene.

Image credits: wiki commons

Painting with Empathy: The Expressionist Art of Edvard Munch with Curator Øystein Ustvedt

Russell Teagarden 12.28.23 1856

Edvard Munch’s emotional portrayal of illness and suffering offers profound insights for health professionals and…

Tooker depicted waiting for a more specifically governmental bureaucracy in his painting, “The Government Bureau.” In that painting, the waiting people are reproduced several times to emphasize their anonymity, and the multiple bureaucrats peer out from frosted windows with only their eyes and noses visible — bringing to mind the concept of the “medical gaze” promulgated by the French philosopher,  Michel Foucault.

In another Tooker painting, “Ward,” he renders patients’ anonymity and a sense of abandonment in the hospital setting–with government bureaucracy invoked by the American flags hanging on the wall.

Image Credit
The Waiting Room, George Tooker, 1959. Collection of the Smithsonian American Art Museum. Image used for educational and critical commentary purposes.

George Tooker documentary videos from Columbus Museum

The house sits at the foot of a spring-green mountain, painted over with long cascading strokes of darker green, giving the impression of a verdant and peaceful setting. Contrast this to the brown ridge where the figure is sitting, huddled in a long sleeve jacket, hands tucked into pockets. The ridge is barren except for a single tree that is mostly bare branches with sparse pale-pink leaves.

Matthew Wong was a rising young painter who died of suicide on October 2, 2019. In a moving obituary by the New York Times, his mother explained that Mr. Wong “was on the autism spectrum, had Tourette’s syndrome and had grappled with depression since childhood.” This helps to explain the sense of isolation and longing in the painting, depicted by the solitary figure on a barren ridge, looking back at a house in lush green surroundings. The figure also appears to be physically cold, wrapped in long sleeve coat, hands tucked in pockets, with no skin showing, but is sadly separated from shelter by an icy white distance. This dynamic, amidst a landscape of majestic mountain rising into star-crowded sky, gives a sense of melancholy beauty and loneliness.

The title of the painting, “See you on the Other Side,” can be interpreted in numerous ways. Mr. Wong is known for incorporating mythical elements into his work, so is this the beginning of the hero’s journey? If the tree in the foreground is interpreted as being laden with pale pink flower buds, there is a sense of hope and promise that the figure is leaving home and will return triumphant on the other side. But the tree can also be seen as a representation of fall transitioning into winter, hanging onto a few withered leaves, as the last bright red autumnal leaf blows away. Is the figure heading away from the verdant house and mountain into winter, the season that classically symbolizes death? Does the other side refer to an afterlife? A third interpretation to consider is that the figure is not leaving the house, but actually trying to get there. In this case, on the other side would refer to crossing the vast white expanse where no path is marked and no help is in sight.

View the painting at Museum of Fine Arts Boston ➔

Matthew Wong’s Biography: www.matthewwongfoundation.org/biography
A previous version of this review was published in the NYU Literature, Arts, and Medicine Database.
Web image from www.matthewwongfoundation.org/

At age 18, Frida Kahlo suffered a catastrophic accident that had lifelong consequences. The school bus in which she was a passenger collided with a trolley. Her spinal column was broken in three places, as were her collarbone, two ribs, her right leg and foot. The treatment was to lie on her back for one month, enclosed in a plaster cast. In addition, Kahlo had polio as a child, and one leg was shorter and thinner than the other.

This stunning portrait demands the viewer’s attention. A woman, Frida Kahlo, looms in the foreground, central to the painting, facing the viewer fully frontal, a few tears spilling down her face. She is nude, except for a sheet that is wrapped around her foreshortened lower body, and the widely spaced straps of an upper-body corset. On the one hand, the figure is passive, gazing at us almost without expression, completely still, acceptant of the scattered nails and rigid column that penetrate her body. On the other hand, the beauty of her perfectly formed breasts and well-formed upper body, the eyes that engage the viewer, subtly convey the energy of the figure’s spirit and will. At this point in Kahlo’s life, the painful physical problems that had plagued her on and off for years were becoming unrelenting. Doctors prescribed a variety of orthopedic corsets to support her degenerating spine. The portrait seems to personify pain and simultaneously some level of tolerance for pain.

Many who view the painting are reminded of images of Christ on the cross. Kahlo was certainly long-suffering and represented the physical and emotional aspects of her condition in many of her works (for example, “Tree of Hope” and “Henry Ford Hospital“), but the energy and originality of her personality and artistic vision shine through. For interesting commentary on “The Broken Column,” see Hayden Herrera. Frida Kahlo: The Paintings (New York: Harper Perennial) 2002, pp. 180-183. Also useful is Gannit Ankori’s commentary in her book, Imaging Her Selves: Frida Kahlo’s Poetics of Identity and Fragmentation (Westport, Connecticut and London: Greenwood Press, 2002, pp. 114-119). Ankori points out that the vertical fissure of Kahlo’s body and the fissures in the earth surrounding her evoke violation — consistent with Kahlo’s statement that a metal rod had entered her hip and penetrated her vagina.

Web image from Wiki Commons

Japanese American artist Henry Sugimoto (1900-1990) depicted life in the Arkansas internment camps into which he and his entire family (including wife and child) and many others of Japanese descent were forced, following the Japanese attack on Pearl Harbor in 1941. Sugimoto’s life and painting were profoundly influenced by his incarceration. His subjects changed from landscapes to scenes of camp life and the Japanese emigration/immigration experience; these works often had social and political purpose. This scene is bleak, almost colorless; the sky is cloudy. Barracks stretch on either side of a narrow road in repetitive monotony. Too lone figures are the only people in sight and the only vegetation detectable, besides marsh grass, is the sketchy outline of treetops in the distance. Sugimoto told an interviewer that he used to go to the edge of the camp and try to imagine the Arkansas landscape beyond. 

Nisei Babies in Concentration Camp

Children were born during the 1940s internment of Japanese Americans – life went on. Second generation Japanese (Nisei) who were U.S. citizens by law were incarcerated along with their parents. Perhaps the children in this picture are faceless because Americans were treating people of Japanese descent as one deindividualized and dehumanized entity, to be viewed with suspicion and distrust. This painting juxtaposes helpless infants with military might and barbed wire. Sugimoto uses the term, “concentration camp” in labeling the scene, while the U.S. government called them “relocation camps” (people were relocated from the West Coast to the U.S. interior).

Harsh Canvas: Henry Sugimoto

An earlier version of this review was published in the NYU Literature, Arts, and Medicine Database (Litmed).
Henry Sugimoto’s Self Portrait from Wiki Commons

Unni–Dr Unnikrishnan Pulikkal–was my classmate and dorm-mate during the medical course. He had a keen interest in the arts right from his student days during MBBS, our undergraduate medical course, and was a wonderful painter. He told me about his switch to photography, though he continued to paint and make sculptures and other artistic creations. And In addition to creating art, he has created venues to display art; Unni, who hails from Kodakara in Thrissur district of the southern Indian state of Kerala, has started two museums in his hometown, in close proximity to the town’s hospital.  

The Art Museum of Love is one of the few museums in the world devoted to representations of love in art. When I said I wanted to visit, Unni gave me precise directions about reaching the place; it is located at the Azhakam service road about a kilometer from Kodakara town. The early December afternoon was hot. The climate has become warmer over the last three decades; temperatures over 40 degrees Celsius are now common during the summer. Climate change has hit Kerala hard.  

The art museum is delightfully air conditioned. I interacted with the two ladies managing the reception desk who told me that before I went in, I had to take off my shoes. I liked the design of the museum. Plenty of planning and thought had gone into the layout and the display rooms. The rooms are small and provide you with an intimate experience; the lighting is superb and highlights the exhibits. There are also spaces to sit and relax. You can read and reflect. The display boards provide detailed information about the exhibits, which were tastefully designed.  

Various types of love are addressed. Most of us are very familiar with romantic love. The love of a family, love between siblings and love between parents and their children and love of an extended family and society are also explored. Spiritual love is common in the Indian tradition. I could see a few of Unni’s paintings and photographs on display. Other art forms were also included in the exhibit. There were river stones sculpted by nature and others carved by skilled human hands on display. The driftwood sculptures fascinated me; in Nepal, I had a good friend, Dr Awate, who was fond of collecting driftwood as he hiked the hills of western Nepal. He mentioned that with some tender loving care some of these can become works of art.  

Ancient India had a liberal approach to romance and love. Traditional paintings had strict rules and regulations. Within these boundaries you were free to explore your creativity. Depictions of the Hindu God Krishna were prominent in the museum. Different traditional art forms from South Asia depicting Lord Krishna were on display. Artists consecrated their work to the lord, and Lord Krishna has been depicted in art forms and styles of painting throughout India. The diversity of these art forms makes them an interesting area of study. Tanjore paintings from Tamil Nadu are renowned for their rich colours and extensive use of gold foil. These have more detailed and regal patterns. Madhubani paintings from North Bihar (the Mithila region) use earthy colours and are usually done in geometric patterns with bold outlines (I was gifted a Mithila painting by Darbhanga Medical College in Bihar, India; the painting still hangs in my old office in Nepal). Rajput paintings are known for their opulent colour.  

Pattachitra is a vibrant art form that originates from the holy place of Jagannath Puri, Odisha, in eastern India. It is also extensively practised in West Bengal. Traditional Warli paintings– the Warlis are a tribe in Maharashtra near the border with Gujarat–of Lord Krishna were also on display as were Gond paintings of love.. Looking at these paintings I was struck by the cultural unity within diversity in India.  

The art museum has two floors and also has a section on erotic art that has a warning about the explicit nature of the material on display at the entrance door. Till today the public has been very accepting of this section of the museum. The museum also has a community space at the side where events can be organized. Several events have used this space; for example, the museum held a competition for letters and poems expressing love to be sent to the museum’s postal address, and some of the winning entries were on display. The Art Museum of Love has created Instagrammable objects and locations for selfies and social media postings. The website of the museum (Sneha Museum in Malayalam, the native language of the southern Indian state of Kerala) is https://lovemuseum.life/. The museum is also on various social media. 

I went with Unni to another museum he curates and manages. Photomuse is the museum of photography. Photomuse was inaugurated by Herbert Ascherman Jr., a renowned US photographer who mainly works in black and white and the rare art of platinum photography. He is the mentor and guide of Dr Unni and has contributed several pieces of his work to the Art Museum of Love and to Photomuse. This museum was in operation at a different location for a few years and in early 2024 shifted to a permanent location at Mattathur near Kodakara. The website of the museum, which has multiple features and offerings (including collections mainly devoted to cameras and photo equipment, a journal, programs, and a gallery showcasing various exhibitions previously mounted at the museum, among others), is https://photomuse.in/. During my visit the first gallery was hosting an exhibition titled “Silence & Chaos.” The exhibition had photographs by different photographers, some depicting silence and others depicting chaos. The major gallery hosts cameras and photographic equipment from various generations and time periods. The old pin hole camera, bellows camera, the auto focus film cameras, polaroid camera and SLRs using film are all on display. Each camera has a small descriptive note providing more information about the object. The pride of the collection is the large format Vageshwari cameras that were manufactured in India and were among the best field cameras in the world. My friend Sanjay Mhatre, an architect, had introduced me to large format cameras and these always fascinated me. The extensive collection is also documented online at https://photomuse.in/index.php/collections 

The museum holds exhibitions of photo collections periodically and these can also be accessed online. Photomuse has a good collection of old photographs; the museum has 1,765 antique prints in its collection. There are a few depicting the birth of independent India. I was intrigued by the photo of the old Cochin Forest tramways, which operated from 1907 to 1963 and enabled the transport of wood from the Parambikulam forest to Chalakudy town. The museum also publishes a journal both in print and online at http://journal.photomuse.in/  

The small town of Kodakara near the Thrissur-Ernakulam highway has two museums that are cultural icons and social gathering places. Dr Unni also has created an open-air art gallery on the premises of the hospital he runs in the same location. Unni, through his arts initiatives, reminds us of the close connection between art and medicine. There are several educational institutions around Thrissur and health students can learn about the close interplay between art and medicine at the museum. These museums and galleries have put Kodakara on the international arts map. So, the next time you visit Kerala, which some have called God’s own country, please do plan a trip to Kodakara. The place is not difficult to reach. The museums are open from 10 am to 6 pm Tuesday to Sunday (closed Mondays). In an increasingly bitter and divisive world, come discover the gentle and healing power of the arts and of love!  

Interview with the Uber-Talented Unnikrishnan Pulikkal, MD

Ravi Shankar Aug 6, 2024

Dr. Unni, a medical practitioner and artist, discussed his rural upbringing, passion for painting and photography, founding PhotoMuse, and balancing art with medicine.