Hannah Ryggen Triennale

Forord 6

Ingrid Lunnan

Nordenfjeldske Kunstindustrimuseum

Hannah Ryggen: MATER 10

Ingrid Lunnan

Jord og hånd, sinn og hånd 34

Vigdis Hjorth

Trøndelag senter for samtidskunst

Borte bra, ved veven best 46

Damien Ajavon i samtale med

Carl Martin Rosenkilde Faurby

Kunsthall Trondheim

Umbilical Fire 66

Liv Bugge

Kunsthall Trondheim

En annen slags mor. Et personlig essay 74 om skapelse og omsorg

Adam Kleinman

Galleri Dropsfabrikken

Trådenes fortellinger 86

Ragnhild Espenes

Trondheim kunstmuseum

Tilbakevendende sanser: passerende 102 moderskap

Yaniya Mikhalina

Kjøpmannsgata Ung Kunst (K-U-K)

Tradisjon og samtid 124

Cathrine Hovdahl Vik

Ørland/Bjugn Kunstforening

Duedtie lea aktivisme 144

Márjá Karlsen jïh Eva Rem Hansen soptsestellieh

Nordenfjeldske Kunstindustrimuseum Hvor lenge må vi fortsette å kjempe 156 for likestilling mellom kjønnene?

Katharina Cibulka/SOLANGE-prosjektet

Ingrid Lunnan

Nordenfjeldske Kunstindustrimuseum

Ingrid Lunnan

Stirred by Life, Stirred by Hand

Vigdis Hjorth

Trøndelag senter for samtidskunst

Home is Where the Loom Is 57

Damien Ajavon in conversation with Carl Martin Rosenkilde Faurby

Kunsthall Trondheim Umbilical Fire

Liv Bugge

Kunsthall Trondheim

Another Mother. A personal essay on

creation and care Adam Kleinman Galleri

Ragnhild Espenes

Trondheim kunstmuseum

Returning Senses: Passing Motherhood

Yaniya Mikhalina

Kjøpmannsgata Ung Kunst (K-U-K) Tradition and the Present 138

Cathrine Hovdahl Vik

Ørland/Bjugn Kunstforening

Duodji is Activism 147

Eva Rem Hansen

Márjá Karlsen in conversation

Nordenfjeldske Kunstindustrimuseum

How much longer do we have to stand 157 up for gender equality?

Katharina Cibulka/The SOLANGE Project

Den unge mor: hennes hjärta voxer ut over henne

Det blir som en kruke hon bär med en kostelig drykk.

Midt i fullblodslykke

treffes hon mitt i hjärtat –det händer noe med barnet. Hjärtat krossas i tusen bitar. Hon kryper kring å samler skjärvar. Menskjer ser makteløsa på. Hon reiser seg og går fremover bärande byrden.

The young mother: her heart grows beyond her It’s like a jar she carries with a precious drink.

In the midst of full-blooded bliss she is hit straight in the heart –something is happening to the child. Her heart is shattered into a thousand pieces. She scrambles around picking up shards. People look powerlessly on. She gets up and walks onwards carrying the burden.

Hannah Ryggen, Mors hjerte (Mother’s Heart), 1947. Wool, silk, linen, 190 × 186 cm. Nordenfjeldske Kunstindustrimuseum.

Ann Cathrin November Høibo

Damien Ajavon

Elisabeth Haarr

Erlend Leirdal

Gunvor Nervold Antonsen

Hannah Ryggen

Hans Ryggen

Kjell Erik Killi-Olsen

Monika Mørck

Moa Håkansson

Olga de Amaral

Tove Pedersen

Hans Ryggen’s painting depicts Hannah Ryggen weaving Liselotte Hermann halshuggen

Left

Liselotte Herrmann and her son Walter, from article published in L’Humanité in June 1938.

Right

Liselotte Herrmann and her son Walter, from article published in Dagbladet, March 1938.

Hans Ryggen, Veversken (The Weaver), 1938. Oil on canvas, framed, 110×78 cm. Ivar Holst Sollie.

Nordenfjeldske Kunstindustrimuseum.

Ut fra alt du har fortalt meg, er det ett verk som binder alle disse elementene sammen – den stedbundne/-spesifikke vevstolen, manjaktradisjonen, tilfluktsrommet, de historiske referansene og blondeteknikken – nemlig verket du stilte ut i en gruppeutstilling ved Nitja senter for samtidskunst i Lillestrøm. Det er en vevstol som ser ut som den er nærmest ankret fast i gulvet. Ja, det er en vevstol, nærmere bestemt en manjak-vevstol, der renningen må festes til en stein eller lignende for å få den rette spenningen man trenger for å veve. Verket var et samarbeidsprosjekt med kunstneren Kevin Kurang, som er halvt gambisk og halvt norsk. Jeg farget garnet selv i Saint Louis i Senegal, der bomullen kommer fra. Tanken var å lage en manjak-vevstol av norske bjørketrær. Jeg ba Kevin bygge vevstolen basert på min historie, som handler om å finne tilbake til røttene mine og lære manjak-veving. Faren til Kevin var en griot, en tradisjonell skald eller historieforteller, og selv om Kevin vokste opp i Norge og mistet faren sin tidlig, ga dette prosjektet ham muligheten til å utforske sin egen arv også. Kevin bygde et verktøy som lot meg veve et nytt narrativ. Vevstolen kan brukes på to måter: den kan lukkes rundt veveren, slik at man er omgitt av materialene og kan fokusere på vevingen, eller den kan være åpen slik at man ser omgivelsene rundt. I midten er det en tradisjonell artefakt man ofte ser på vestafrikanske vevstoler. Det er en antikvitet jeg fant i Saint Louis: en menneskefigur, hode og overkropp, som fungerer som et kontrollsystem for å balansere bevegelse i veven.

Akkurat nå holder du fremdeles på med forberedelsene til ut stillingen ved Trøndelag senter for samtidskunst i forbindelse med Hannah Ryggen-triennalen. Kan du fortelle litt om hva du jobber med til utstillingen?

Det blir en skulptur i tekstil som fremhever den hellige vevkunsten. Den skal lages av broderte manjak-bånd laget av manjak-håndverkere. Jeg ønsker at verket skal demonstrere vestafrikanske håndverkeres autonomi og belyse behovet for kulturell bevaring og respekt for disse eldgamle tradisjonene og for den tradisjonsbårne kunnskapens betydning.

Damien Ajavon, Sanctuary, 2023. Installation view from Sparebankstiftelsen DNB’s Grant Exhibition, Oslo Kunstforening, 2023.

Damien Ajavon and Kevin Kurrang, Le griot et le tisserand, 2023. Mixed media installation, variable dimensions.

HOME IS WHERE THE LOOM IS

Damien Ajavon in conversation with Carl Martin

Rosenkilde Faurby, director at Trøndelag Centre for Contemporary Art

Damien Ajavon was born in Paris to a Senegalese mother and a father from Togo, but is currently based in Norway, between Søndre Green – a farm and textile art hub run by artist Kristin Lindberg in rural Noresund – and Skien, as the local municipality’s artistin-residence 2024/25.

Ajavon’s practice has been shaped by extensive travelling while working within the fashion industry and in craft ateliers – which took the aspiring artist all over the world and closer to their family origins in West Africa. Ajavon grew up with their mother’s stories about spells that protect or put people in danger. To this day, superstition exerts influence on Damien’s nomadic life: ‘I never swim in the ocean during twilight. Unkind spirits can enter you in those hours between the day and the night.’

While we are talking, soft short exchanges in French are intermittently traded between Damien and their mother in the background, who is visiting Søndre Green from Paris. ‘What was Damien like as a child?’, I ask her. ‘A kind child. Always helpful. Always playing with his friends. A lazy child, though. A bit spoiled,’ she laughs. ‘He would often go to museums and the mountains with his little sister.’ ‘What 10-year-old child brings their sibling to a museum,’ I ask. ‘I grew up right behind Centre Pompidou in Paris. My father would often bring us as well. I liked it there, even though I didn’t understand much. I loved Keith Haring’s work the best. That, and Niki de Saint Phalle’s water fountain [Niki de Saint Phalle and Jean Tinguely, La Fountaine Stravinsky, 1983] in front of the museum. My sister and I would play in the water all the time.’

Did you want to be an artist as a child?

No, I wanted to be a comedian – in the French sense; you know, like a theatrical figure in The Misanthrope, not like stand-up. My mother hated the idea. She knew it was extremely difficult to make a living as an artist – acting or otherwise. She was a classical pianist … But you still ended up becoming an artist …

Well, I guess it couldn’t be any other way, although I think of myself as a craftsperson. That is important to me because of the community that shaped and cared for me, but also in terms of the kind of work I do. My work always centres around the materials I have around me, the cultural history of the textile crafts, how it connects me to my cultural roots and the way the slow work on the loom is where I feel the most at home.

I dream of building a community through craftwork and paying homage to the masters I have learned from and who took me in and cared for me. During all my travels, the most meaningful experiences have been visiting craft collectives and communities. It’s interesting because ever since I was a child I’ve always been part of a community of females. Sisters, mothers and grandmothers have always created community structures of protection and care.

Elaine Kleinman, Untitled, ca. 1984.

A personal essay on creation and care

By Adam Kleinman, director of Kunsthall Trondheim

A Landscape

Benedict Pond is a mere fifteen-minute drive from Great Barrington in Western Massachusetts. This vast bowl of water, framed by dense old-growth trees and drenched in dappled light, is pierced by various mountain streams. From there, a steep thirty-minute hike through the forests brings you to ‘The Ledges,’ an exposed mountain ridge of natural granite. There, where the earth meets the sky, sweeping views across the Taconic Mountains can be found. But there is more to this landscape. To unpack its meaning, I would need to tell you about my mother, her memory, my father’s fading recollections, and the evolving narrative between them and myself. Crafting this essay for a perennial art exhibition themed Mater – Latin for mother – poses a unique challenge: I grew up without one. My mother died six days after my sixth birthday, her health having declined well before then. Stories told long after her death colour my few memories of her, and reflect just as much on the unreliability of memory as on identity itself.

My mother was diagnosed with an inoperable astrocytoma –a star-shaped and fatal brain tumour. According to family lore, when I came crying with a skinned knee or similar childhood injury, she would calmly direct me to my father for comfort and care. In my father’s telling, this was because she knew she wouldn’t live long and wanted me to bond with him instead. This well-intentioned act, however logical, helped sever one connection to her. And yet, it created something else: a mythology.

Elaine (aka Maggie)

My mother was an artist who played the electric triangle and sang vocals in the Red Krayola, an avant-garde rock band led by Mayo Thompson. She was also a member of the Living Theatre, an experimental and anarchist company known for its aggressive approach to performance. The group influenced a generation of dramatists by utilising audience participation, nontraditional staging, and frequent improvisation to address social change, particularly the trials of the Vietnam War and the US Civil Rights Movement. They also established new stakes for art by developing an expanded role for art in society.

Elaine was also a painter, and I grew up surrounded by her artwork. One painting, still hanging in my room, features several sheets of dark ocean-blue X-rays of her tumours. Layered like animation cells, she overpainted images of her spiralling tumour into an under water scene where the disease renders a forest of kelp through which stylised killer whales swim.

Shuttered away in a closet is a small bronze figure of a malformed human-like figure with its tongue out, as if in the throes of a seizure – its maker had many seizures. When I asked my father about its meaning, he explained that Elaine switched to sculpture so the

Marthe Kampen with Apotropaion, 2020–22. Wool, hessian, acrylic glitter, velvet, silk band, burnt wood, 280 × 140 cm.

Marthe Kampen, Tvi det mørket du omgis (Brave the Darkness That Surrounds You), 2024. Pastel on paper, 89 × 117 cm.

Marthe Kampen, For alle de dagene som ikke skal komme igjen II (For All the Days That Won’t Come Again II),  2020–22 (detail). Wool, jute, velvet, 150 × 240 cm.

Kristine Fornes with two skeins of Tussah silk and the silk embroidery 16 planter og et terapeutisk dyr (16 Plants and One Therapeutic Animal), 2024.

The work invites the visitor to enter the private space of war. By presenting testimonies gathered from women over a period of six years, from 1994 to 2000, it challenges polarized representations of the Kashmir conflict. Women from a wide range of communities and subject positions bear witness, opening up homogenized categories and presenting views and perceptions normally drowned by the clamour of stereotypes. Brought together by an unambiguous rejection of violence despite different religions, ethnicities and experiences of the conflict, these are voices of strength, reason and compassion.

Sheba Chhachhi and Sonia Jabbar, When the Gun is Raised, Dialogue Stops …: Women’s Voices from the Kashmir Valley, 2000. Digital black-and-white photographs, text, 36 wooden rihals (bookstands); rusted ironsheet, earth, bricks, rice, 15.20 × 2.12 m (dimensions variable).

Kollwitz’s etching Tod, Frau und Kind (Death, Woman and Child) is considered to reflect her experience as a mother fearing to lose her son to a serious illness, as well as her own mother’s experience with losing three children in infancy. The work resides in many collections across the globe, including Guttormgaards Arkiv in Norway – the choice of the printmaking medium reflects the artist’s commitment to socialist principles of accessibility and collective ownership in arts.

Käthe Kollwitz, Tod, Frau und Kind

(Death, Woman and Child), 1910.

Etching/cold needle etching, 40.50× 40.5 cm. Guttormgaards

Hannah Ryggen, Ukjent tittel (Selvportrett av gipset hånd) (Title unknown [Self-portrait with plastered hand]), n.d. Wool, 26 × 16 cm. Private collection.

Gunvor Nervold Antonsen, Ikonostas (Iconostasis), 2023, from De fleksible (The Adaptables). Jute, cotton, silk, polyester, rabbit skin glue, pigment, oil paint, spray paint, pastel chalk, charcoal, colour pencils, sequins, plaster and paper, various sizes.

Freja Burgess, The Forager, 2024. Silkscreen print on linen, 60 × 85 cm.

Katharina Cibulka, SOLANGE #7/8, Musée Mohammed VI d’Art Moderne et Contemporain, Rabat, Morocco, 2019–20.

Katharina Cibulka, SOLANGE #27, National Museum of Women in the Arts, Washington D.C., USA, 2022–23.

Hannah Ryggen Triennale (HRT) organiseres av Nordenfjeldske Kunstindustrimuseum i Trondheim til ære for Hannah Ryggen (1894–1970) – den svenske kunstneren som var bosatt i regionen, og ble internasjonalt anerkjent for sine politiske tepper. Hver utgave av triennalen arrangeres i samarbeid med andre aktører på kunst- og kulturfeltet i og rundt Trondheim, og viser et utvalg av Ryggens verker sammen med samtidskunst og -kunsthåndverk som knytter seg til bestemte sider av Ryggens kunstnerskap.

Tema for HRT 2025 er Mater – det latinske ordet for ‘mor’, som også er opphav til ord som ‘materie’ og ‘materialitet’. Triennalen tar utgangspunkt i Ryggens tematisering av mors- og kvinnerollen, i hvordan verkene hennes er forbundet med naturen rundt henne, og i hvordan hun vever seg inn i tekstiltradisjonen og viderefører arven fra dens mange formødre . Utstillingene og den tilhørende katalogen presenterer en rekke samtidskunstnere som adresserer moderskap og omsorgsroller, som nærmer seg materialitet fra et økologisk perspektiv, eller som søker mot tradisjonen for å utforske og forstå sin individuelle og kulturelle identitet.

The Hannah Ryggen Triennale (HRT) is organised by the National Museum of Decorative Arts and Design in Trondheim, Norway, to honour Hannah Ryggen (1894–1970) – the Swedish artist who settled in the region and gained international recognition for her political tapestries. Across several collaborating venues, each edition of HRT presents a selection of Ryggen’s works along with contemporary craft and visual art that relate to certain aspects of her practice.

HRT 2025’s theme is Mater – the Latin word for ‘mother’, which is also the origin of words like ‘matter’ and ‘materiality’. The Triennale highlights Ryggen’s thematising of mothers and women, how her works were rooted in the nature around her, and how she ‘wove herself’ into the textile tradition, with its long lineage of foremothers. The exhibitions and the accompanying catalogue present contemporary artists who address motherhood and care, who approach materiality from an ecological perspective, or who actively seek out tradition to explore and understand their individual and cultural identity.