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      36 Hours in Santiago, Chile: Things to Do and See

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      10 a.m.
      Hike a city-center hill
      Clear a sore head with a sharp ascent up Cerro San Cristóbal, a green islet of native trees and plants in the city center. At 10 a.m., the cable car opens, getting you to the top in under 10 minutes (a hop-on, hop-off day ticket costs 7,900 pesos and includes the funicular railway and shuttle buses within the 1,821-acre Parque Metropolitana). If you’d rather do the hour-long hike, start at the Pedro de Valdivia Norte entrance. As you climb, enjoy panoramic views of the city and mountains, incongruously punctured by the 980-foot, needle-like Gran Torre Santiago, South America’s tallest building. Your reward at the summit is a mote con huesillo (around 2,500 pesos), a refreshing, sweet juice containing a rehydrated peach and a handful of corn, available from the many stands at Estación Cumbre. To descend, take the funicular down the far side, leaving you in Bellavista — and just a block from La Chascona, the poet Pablo Neruda’s quirky home. More

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      Carrie Mae Weems and George C. Wolfe on Defiance and Claiming Space

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      Two creative people in two different fields in one wide-ranging conversation. This time: the “Kitchen Table Series” artist and the theater and film director.George C. Wolfe can pinpoint the exact moment that sparked his career as a director and dramatist. When he was a fourth grader, his all-Black elementary school in Kentucky was preparing for a visit to a nearby white school to mark what was then known as Negro History Week. “We were supposed to sing this song,” recalls Wolfe, 68. “And our principal told us that when we got to a certain line, we should sing it with full conviction because it would shatter all the racism in the room.” To this day, he can remember standing with his classmates singing, “These truths we are declaring, that all men are the same,” and then suddenly belting out, “that liberty’s a torch burning with a steady flame.” “That’s why I’m a storyteller,” he says. “Because someone told me when I was 10 that if I fully committed with my passion and my intelligence and my heart to a line, I could change people.” That belief led him to become both a Broadway powerhouse — a co-writer and the director of the hit musical “Jelly’s Last Jam” (1992) and the director of Tony Kushner’s “Angels in America” (1993) — and the producer of the Public Theater/New York Shakespeare Festival, for which he conceived “Bring in ’da Noise, Bring in ’da Funk” (1995). In recent years, he’s devoted more time to making films, including “The Immortal Life of Henrietta Lacks” (2017) and “Ma Rainey’s Black Bottom” (2020). His latest, “Rustin,” executive produced by Barack and Michelle Obama’s Higher Ground and coming to theaters on Nov. 3 and to Netflix two weeks later, tells the story of Bayard Rustin, a civil rights activist who was instrumental in planning the 1963 March on Washington, helping to recruit his friend Martin Luther King Jr. to take part. But Rustin, who was, in Wolfe’s estimation “about as out as a Black man could be in 1960s America,” was largely pushed aside by civil rights leaders who feared that his sexuality would bring shame on the movement. “Here was this monumental human being who changed history, and then history forgot him,” says Wolfe, himself a gay man, who has lived in New York City since 1979. Telling stories like Rustin’s, he says, is “a means to share, to inform, to challenge, to confront the world.”For the multidisciplinary artist Carrie Mae Weems, 70, those same objectives have influenced more than four decades of photographs, installations and performances exploring themes of class, gender and, most notably, race. The first Black artist to have a retrospective at Manhattan’s Guggenheim Museum (2014’s “Carrie Mae Weems: Three Decades of Photography and Video”), the Portland, Ore., native who now lives between Brooklyn and Syracuse, N.Y., not only built her reputation as one of America’s most influential photographers but has also elevated fellow artists like Julie Mehretu and Lyle Ashton Harris with her convenings, for which she recruits artists, writers and scholars to come to various institutions for multiday conferences. With works like her “Museum Series” (2006-present) — for which she photographed herself, back to the camera, standing in front of institutions, including the Tate Modern in London and the Pergamon in Berlin — and “Thoughts on Marriage” (1989), which depicts a bride with her mouth taped shut, she has created indelible images of humanity in the face of injustice.Though contemporaries in adjacent disciplines, Wolfe and Weems had never had a real conversation before meeting on a steamy July day in a downtown Manhattan studio. Here, the two discuss their childhoods, art as activism and what they feel is still left to accomplish.Carrie Mae Weems: Let’s start at the beginning. Where are you from, George? George C. Wolfe: I’m from Frankfort, Ky., which was segregated for the first eight years of my life. I went to a grammar school that was part of a Black university, Kentucky State. And I went [to college] there for one year but ran away because I wanted to become another version of myself. I went to Pomona College in Claremont, Calif., and then to Los Angeles. At a certain point, it became clear that I needed to leave L.A. [to direct theater], so I came to New York, and that was that. C.M.W.: What made you want to make this new film? G.C.W.: I wanted to explore the brilliance of this organizational mind who put together the March on Washington in seven weeks. It’s about the idea that activism is not a noun or a title; it’s a verb — it’s the doing of. There’s a scene in the film that was inspiring to me, where Bayard [who is played by Colman Domingo] is talking to young kids who’re organizing, and he tells them that every night they should think through every detail and ask themselves what they’re missing, what they haven’t thought about.Colman Domingo (standing) as Bayard Rustin in “Rustin.”David Lee/NetflixC.M.W.: When did you learn about Bayard Rustin? I didn’t know anything about him.G.C.W.: I helped create a museum in Atlanta called the National Center for Civil and Human Rights, which opened nine years ago, so I got into some of these stories that I didn’t know, like Jo Ann Robinson, who was the brain behind the Montgomery Bus Boycott, and Claudette Colvin, who refused to give up her bus seat before Rosa Parks. I became obsessed with ordinary people doing extraordinary things. Often, history forgot them.C.M.W.: Yes, so many people! I knew very early on that whatever I did as an artist, I wanted to broaden the field. So I would pick up the phone and call these museums and say, “I love your collection, but I noticed there are actually no women or African Americans. I’ve been doing quite a bit of research in the area, and I’d love to come by and share with you what I have.” And they were like, “Who? What?” I was just 23. But I’d say, “OK, you don’t have any idea who I am, but I do know that this work is important, and I absolutely need you to look at it.”G.C.W.: And what would they say?C.M.W.: “Wellll, OK.” That’s how I became known as a photographer, by doing all that work. I started reading about all these artists when I was a young person, and I made little video projects about people like [the Harlem Renaissance photographer] Roy DeCarava. It was born out of deep curiosity: “Who were those who came before you? Who widened the path? And how do you acknowledge them? And then who’s coming behind you? And how do you broaden the path for them?” In 2014, when I became the first African American to have a retrospective at the Guggenheim, I thought, “This is kind of cool, but it would be really great to have a fabulous convening of a couple of hundred artists and bring all of them to the institution for four or five days and just rock it out.” I continue to do that. I’m doing another one in the fall [at Syracuse University, centered on contested monuments].G.C.W.: I’m obsessed with one aspect of your “Museum Series”: You have your back to us, looking at these buildings, and what it ignites inside of me is, “Are you going to invade it? Are you going to tear it down? Are you going into it, and will it change you? Or will you change it?” Those questions are born out of your proximity to the buildings. If you were farther away, it would say something was keeping you from going in. If you were closer, it would tell the viewer you’d already made the decision to enter. There’s a danger and a possibility of being in the in-between. Carrie Mae Weems’s “Museum Island” (2006-present).© Carrie Mae Weems. Courtesy of the artist and Jack Shainman Gallery, New YorkC.M.W.: It allows so much for the viewer. I started making those pieces in 2006, and it’s only recently that institutions have begun paying attention to them. Artists are often ahead of the curve in the ways we pose questions; museums are just now arriving at that moment of interrogation. I always think of George Floyd as the straw that broke the camel’s back. His death [in 2020] allowed so much to be brought into focus.G.C.W.: What is your responsibility [when infiltrating] these institutions? It was made very clear to me at a young age that if you come with a certain skill set, it’s your responsibility to invade.C.M.W.: To engage. G.C.W.: For me, it was very specifically invading. Get inside, open up the doors and the windows so that everybody else could come in. C.M.W.: I understand, but I think about it slightly differently. For me, it’s not invasion; it’s claiming of space. It’s really understanding the uniqueness of this voice and what we have to offer — our right to be in that space and to change it by our very presence. I’ve started to think about resistance as an act of love. G.C.W.: And commitment.C.M.W.: And commitment, always. I think this is both our gift and our burden. You’re never just George. You’re always in a group. It’s a part of the condition of being African American in this country. You’re forced by your identity to negotiate the space between who you are, what the group is and what your responsibilities are in relation to both. This has given us, as a people, ingenuity — a level of inventiveness, expansiveness, artistic integrity and a grace that’s truly profound. Without us, this nation would truly suffer. Are you an activist?G.C.W.: I think my work is activism. I do my job with a sense of joy and aggression and defiance.C.M.W.: I was very lucky that I had my father [the owner of a salvage company] and my mother [a seamstress] and my family. My father would say, “Remember that you have a right.” My earliest memories are of that. So that’s given me a sense of confidence, that I just feel very comfortable in the world, wherever I am. I love knowing about other cultures, but our quest to be human is what interests me. I think we are still crawling toward our humanity. We haven’t arrived yet.G.C.W.: My theory is that everything is a muscle. Love is a muscle. If you don’t use it, it atrophies. And curiosity is one of the most important muscles, curiosity about the world and about others. My first memory was of George Wolfe, whom I’m named after, my grandfather [a carpenter]. He would build a big tower of blocks and then I would knock them down and he would applaud. Defiance! C.M.W.: At this stage, my concerns are more focused on the spiritual dimensions of my life. I made a small performance piece called “Grace Notes: Reflections for Now” [for the Spoleto Festival U.S.A. in Charleston, S.C.] after the 2015 killings at the Emanuel African Methodist Episcopal Church. At the funeral of one of the victims, [President] Obama came to the stage, spoke for a while — and then, finally, the only thing he could do was sing “Amazing Grace.” He had to go to a spiritual place in order to deal with the tragedy of that event.Over the past few years, I’ve collected over 400 photographs of primarily Black men who’ve been killed in the United States since around 2000. I’m chronicling this history of violence. There are days when I have to leave the studio early because I’ve been looking at murder all day. Ultimately, artists deal with similar ideas over and over during the course of a lifetime, so there’s a set of primary ideas that you’re always coming back to. For instance, I produced [an installation and performance] piece called “The Shape of Things” (2021), which looks at the circus of politics and the rise of Trumpism, and the extraordinary violence that has been inflicted on people of color as the country moves from white to Black and varying shades of brown. But even though you’re looking at tragedy, the real work is to find where hope resides within that tragedy.G.C.W.: This country is at its most interesting when people cross borders. The culture that phenomenon creates is astonishing. So the stories of my family are driving me now: the monumental, ordinary, astonishing, brilliant people who said, “The border that you’ve crafted doesn’t serve my definition of myself, so let me go charging through it.” That’s what Bayard did. It’s what our ancestors did. They said, “I’m bigger than your definition of me.”C.M.W.: I decided there’s a part of what I’m doing that needs to be done out of my human ingenuity, but I’m not interested in persuading anybody about anything. The work has within it all kinds of questions, but the way in which the vast majority of America views me? I couldn’t care less. I just want to get this work done.This interview has been edited and condensed.Hair: Kiyonori Sudo. Makeup: Linda Gradin More

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      36 Hours in Amsterdam: Things to Do and See

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      12 p.m.
      Find your perfect street food
      Between the Lindengracht Markt and the neighboring Noordermarkt, a pricier, organic market that also has antiques, handmade jewelry, artisanal pickles, soaps and honey to browse, there are plenty of street-food stalls to choose from. (Walking while eating is frowned upon in Dutch culture, so grab a picnic table). On the Lindengracht side, try a sabich (€7.50), a stuffed vegetarian pita at Abu Salie, or for a classic Dutch lunch, go for the speciaal beenham and braadworst (a sandwich piled high with sausage, ham and sauerkraut, €6) at Fluks & Sons. Stalls throughout the markets also sell raw herring, sometimes covered in onions. Join locals at the Noordermarkt for fresh oysters (from €3.50 each; find them beside the entrance, next to the church tower). Dutch sweets also abound, including the ever-popular poffertjes (mini pancakes in powdered sugar or syrup) or warm and gooey stroopwafels. More

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      At 89, Still Making Art (and Bread) With a Message in Vermont

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      Peter Schumann’s Bread and Puppet Theater is going strong and, at 89, so is he. But what will happen to his company when he is gone?Under an unforgiving sun during a heat wave in July, Peter Schumann, the 89-year-old artistic director of Bread and Puppet Theater, rang a hand bell on a rolling hillside in the Northeast Kingdom of Vermont. Before him a post topped with a giant grasping papier-mâché hand towered high like a maypole. Two dozen performers encircled it.“Walk slower, get closer to each other,” shouted Schumann, a tawny bearded man. More giant hands on poles rose up, seemingly reaching to the clouds in prayer. Then the group sang a dirge-like song as birds called from a nearby pine forest that is home to handmade memorial huts for friends and family. In two days, this surreal ritual was to be recreated in the debut of “The Heart of the Matter Circus and Pageant,” part of the 60-year-old company’s season of Sunday shows.In addition to directing, Peter Schumann plays musical instruments, sculpts, paints on discarded bedsheets, walls and cardboard, and creates posters and printed chapbooks.Tony Cenicola/The New York TimesIn July and August, the theater’s events run on weekends and are either free or modestly priced: indoor avant-garde performances, an outdoor circus featuring playful political sketches with towering effigy-like figures and a rowdy band, and side shows created by company members on compact stages are among the offerings.Schumann, a German immigrant who has retained his accent, came to New York City in the 1960s and found a potent way to respond in the streets to the war in Vietnam and social injustice: towering papier-mâché and cardboard figures. Influenced by John Cage and Merce Cunningham and exposed to the happenings of Claes Oldenburg, Red Grooms and Allan Kaprow, he conceives his experimental collaborative pieces from a cauldron of ideas about the joys and ills of a conflicted capitalist world. Often they are drawn from the news, sometimes from legends. Some are reviewed well, others not. Schumann, uninterested in praise or media attention, keeps making them.In addition to directing, he sculpts, paints (on discarded bedsheets, walls and cardboard), and creates posters, calendars and printed chapbooks. He also uses an outdoor oven to bake coarse sourdough rye bread to feed audiences that can grow to a thousand or more in August.A horse puppet taking the field in “The Heart of the Matter Circus and Pageant.”Tony Cenicola/The New York Times“We bring the starter for the dough everywhere we perform,” Schumann said on that pre-opening Friday last month while baking for about 50 summer company members. He knows that like his work, his bread can be challenging to chew, but hopefully nourishing and worth the trouble.Lately, Bread and Puppet Theater, which performs all over the world, has been growing. Its domestic touring schedule — to colleges, theaters, city plazas and small towns via a school bus covered with Schumann’s celebratory images of everyday life (coffee cups, flowers, the occasional “Ah!”) — included 66 stops last fall with a company of 30, twice the size of previous years. Print sales are up, too. Renewed interest in live performance and the current political climate may explain it. But appreciation for the company’s sustainable, handmade tactility and poetic anti-authoritarianism is nothing new.“We bring the starter for the dough everywhere we perform,” Schumann said of his sourdough rye bread, which he feeds to audiences.Tony Cenicola/The New York TimesAfter baking the bread in outdoor ovens, he brings the loaves into his kitchen to cool.Tony Cenicola/The New York TimesHoward Zinn, author of “A People’s History of the United States,” cited its “beauty, magic and power” in a blurb for “Rehearsing With Gods,” a 2004 book about the company. Grace Paley marched with the group starting in the 1960s, and wrote a poem inspired by its policy of speaking up and speaking out. Julie Taymor, who used natural materials, papier-mâché and puppets in the stage adaptation of “The Lion King,” referenced some of Schumann’s stock puppet figures in her 2007 Beatles movie, “Across the Universe.” Kiki Smith, the sculptor, in an interview on the Smithsonian’s archive website, talked about the company’s “epic and biblical qualities” and of seeing its performances often in her youth.Guided by Schumann’s uncompromising views about greed, racism and militarism, the collective has questioned the World Bank, the treatment of Indigenous people and, to some in-house and public consternation, the providing of arms to Ukraine instead of ways to negotiate.The troupe presents free or modestly priced circuses, pageants and other performance arts on summer weekends.Tony Cenicola/The New York Times“To live in a war and be a refugee is a lifelong education,” Schumann said of a childhood in which he experienced bombings in Germany’s Silesia region, which is now part of Poland. “There’s no equivalent to it in the U.S.”The printing press posters, chapbooks and calendars he designs drive his messages home and come from an uncompromising faith in “Cheap Art.” His manifesto about it states the importance of its unimportance — cheap, lightweight, undermining the sanctity of affluence and in opposition to the money-hungry “business of art.” For decades, his wife, Elka Schumann, who died in 2021, on a Sunday in August, oversaw the printing press that turns out countless pieces, all drawn with his bold and expressionistic hand and celebrating life while questioning abuses of power. (One poster of an iris reads “Resistance to the Empire”; a chapbook on courage urges “Dig through the dirt.”)But for all the questions firing like flares at society, with Schumann’s humor and pathos, there is one — far more insular in focus — on the minds of those around him: What will happen to his company when he is gone?“It’s been an ongoing conversation for 15 years, and we’re still figuring it out,” said his son Max Schumann, 59, an artist and the departing executive director of Printed Matter, a nonprofit based in New York City that sells artists’ books.Guides help audience members navigate the woods.Tony Cenicola/The New York TimesSome of the puppets during the circus performance.Tony Cenicola/The New York Times“This company has always been an iffy little enterprise that depends way too much on me,” his father said of Bread and Puppet, which has a million-dollar annual budget raised through touring, print sales, tickets and donations, but no direct corporate or government funding. “Is it sustainable when I’m gone and will people recognize it as important?”Those questions remain unanswered as Schumann’s incessant creation of new work keeps the focus on the present.INSIDE A BARN last month, a couple of hours after the rehearsal for the “Heart of the Matter” pageant, several dozen performers from around the world — paid puppeteers, interns, community volunteers — presented their proposed circus acts. Schumann typically reviews and critiques the sketches.Most of the acts had a whimsical tone. A man imitating a bee (collapsing bee colonies the inspiration) did a frenetic waggle around a cardboard city that transformed itself into a tangle of dancing urbanites. An orca ambushed yachting billionaire puppets. When somber-looking tree figures appeared with a narrator reading facts about boreal forests versus the more flammable monoculture ones burning in nearby Canada, Schumann became agitated.One of the circus performances.Tony Cenicola/The New York Times“It’s too cliché, something everyone already knows,” he shouted. “You have to stop using so many words and solve things puppetry-wise.” Then he jumped to his feet and started moving people and puppets around. He had puppeteers throw the trees and then dance with them, causing some confusion.“It’s what you do, not what you say,” he said. “It’s puppetry, not preaching.”He told them he would return in a half-hour to see a revision. Then, as dinnertime approached, he excused himself to help the kitchen staff make potato pancakes — a recipe from his war-torn childhood.With admirable control, the puppeteers discussed how to rework their savaged piece, each giving the others time to suggest solutions. It was a utopian vision of collaboration, agile and practical — and typical of how the company functions.“Peter has a strong directional voice,” said Ziggy Bird, 26, a company member who took notice of Schumann’s work in a theater history class at Temple University. “It’s never personal and some of the most beautiful moments come from frustration, which can be a kick in the pants.”Bread and Puppet Theater performs all over the world, and travels domestically on a school bus covered with Schumann’s celebratory images of everyday life.Tony Cenicola/The New York TimesArt inside the bus, which reiterates Schumann’s uncompromising faith in what he calls “Cheap Art.”Tony Cenicola/The New York TimesVisitors tour a makeshift gallery featuring Schumann’s bedsheet paintings.Tony Cenicola/The New York Times“Schools of art are teaching solo enterprises, but what people do here is the opposite — they collaborate,” Schumann said while smoking a cigar, drinking a can of beer and stirring a vat of potato pancake batter to be fried on an outdoor stovetop. This collaborative process has birthed companies far beyond Vermont, including Papermoon Puppet Theater in Indonesia, Y No Había Luz in Puerto Rico and Great Small Works in New York City.“It’s a way of making art and living with a strong level of engagement and concern,” said Clare Dolan, a puppeteer and a Bread and Puppet Theater board member who assists Schumann. She was preparing a circus act about the sending of cluster bombs to Ukraine. “There are incredible ripples that come from Peter that show up in theaters, parades and art-making around the world.”John Bell, the board’s president and a professor who runs the University of Connecticut’s Ballard Institute and Museum of Puppetry, has been with the company since 1973, around the time it relocated to Vermont from New York’s Lower East Side neighborhood, first to Goddard College and then to the land in Glover.“In a way Bread and Puppet is an art project of Peter’s and we are only here to help him realize it,” he said. “So we don’t know what will happen once he’s gone, especially because he believes in responding to the present.” While Schumann is “dealing with being an older person these days,” Bell added, the moment he starts working, his pace accelerates.That seems an understatement.At the dress rehearsal on Saturday for the circus (canceled the next day because of a rainstorm that flooded Vermont) Schumann aggressively finessed the burning forest act and others. Later he performed in an indoor show billed as a mass, “Idiots of the World Unite Against the Idiot System”; it was a good-natured critique of everything from “the empire’s false sense of freedom” to a highway system that kills wild animals. He fiddled a hybrid violin and trumpet while making an abstract speech and then led the cast of 30 in an exasperated “Aaaagh.”“Everyone’s busy planning my funeral,” Schumann said. “But I work and smoke cigars and drink beer anyway because I have no inclination to be healthy, only to enjoy what I do.”Tony Cenicola/The New York TimesAfter that a quartet performed a Beethoven fugue.Done listening, he drove his Subaru wagon up a dirt road to a studio to finish one of his “Heart of the Matter” paintings.“He’s always had a manic creative energy and right now he’s been working with wild abandon, trying to squeeze it all in,” Max Schumann observed. “When our mother passed away, his grief was intense, but the work helped keep him alive.”In fact, when Elka Schumann died, the circus and pageant carried on the same weekend.Now Schumann lives without the life partner who helped make many things work at Bread and Puppet. He thinks about her often and visits the memorial he made to her in his pine forest — a sculptural relief of a couple embraced. At night he sometimes sits on his porch listening to the parties down on his farm, pleased about what he and his wife have inspired and sustained. Sometimes he joins in, dancing with abandon.“Everyone’s busy planning my funeral, and I’ve already had a stroke and a second is probably on the way,” he said as he painted with a steady hand. “But I work and smoke cigars and drink beer anyway because I have no inclination to be healthy, only to enjoy what I do.”He put the last paint stroke on his recycled bedsheet and stepped away.“OK, this series is finished,” he said. “Now I can go on to what’s next.” More

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      Jamie Reid, 76, Dies; His Anarchic Graphics Helped Define the Sex Pistols

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      He created some of the most controversial — and celebrated — artwork of the punk era, which outraged polite British society almost as much as the band’s music did.Jamie Reid, whose searing cover art and other graphics for the Sex Pistols, featuring ransom-note lettering and defaced images of the queen, outraged polite British society nearly as much as the seminal punk band’s anarchic anthems and obscenity-laced tirades, died on Tuesday at his home in Liverpool. He was 76.His death was confirmed by John Marchant, a London gallerist who represents Mr. Reid’s archive. No cause was given.Mr. Reid was a product of the radical left of the 1960s, and his fiery political attitudes matched his incendiary art over a career that spanned more than six decades. He was eventually embraced by the art establishment: His work is included in the collections of the Museum of Modern Art in New York and the Tate Britain and the Victoria and Albert Museum in London.But in 1970s Britain, a more proper era when bowler hats were still seen on the streets of London, his agitprop graphics on behalf of a band of musical Visigoths, doing their part to ransack the rock-industrial complex and the British class system, were enough to cause scandal.His sleeve for the single “God Save the Queen,” released in 1977 as Britons were preparing to celebrate the Silver Jubilee of Queen Elizabeth II, featured a stately photo of the queen with her eyes and mouth torn away, replaced by the band’s name and the song’s title. It hit with all the subtlety of a car bomb.“It was very shocking,” Jon Savage, the British music writer who collaborated with Mr. Reid on the 1987 book “Up They Rise: The Incomplete Works of Jamie Reid,” said in a phone interview. “The printers refused to print the sleeve at first.”Mr. Reid used the same image, superimposed over the British flag, for a promotional poster for the single. It became an enduring logo for the band, a punk equivalent of the Rolling Stones’ omnipresent tongue graphic.With the Pistols, there was also a heavy dash of pranksterism. “A lot of people completely misconstrue what we were trying to do with the Sex Pistols,” Mr. Reid said in a 2018 interview with Another Man, a British style and culture magazine. He noted that he and Malcolm McLaren, the band’s manager, “were very much into the politics, but I was bringing a lot of humor into it, too.”The cover for the Sex Pistols’ first and only album conveyed menace, thanks to Mr. Reid’s trademark ransom-note lettering.Jamie Reid and Sex Pistols Residuals. DACS 2023. John Marchant GalleryFor “Never Mind the Bollocks, Here’s the Sex Pistols” (1977), the band’s only album before they broke up in 1978, he conjured a sense of mystery and malevolence using cutout letters. In 1991, Rolling Stone magazine named it the second-best cover in rock history, behind the Beatles’ “Sgt. Pepper’s Lonely Hearts Club Band.”Discordant and disruptive, like the band itself, Mr. Reid’s indelible work became as central to the Sex Pistols’ ferocious image as the rag-doll shirts, bondage pants and safety pins worn by John Lydon, the lead singer better known as Johnny Rotten, courtesy of the iconoclastic designer Vivienne Westwood, or the sleeveless swastika T-shirt worn by the bassist Sid Vicious.The Sex Pistols in performance in Atlanta in 1978 during what turned out to be their final tour. From left: Sid Vicious, Steve Jones and Johnny Rotten. (The band’s drummer, Paul Cook, is not in the photo.)Rick Diamond/Getty ImagesBrilliant marketing in the guise of anti-marketing, Mr. Reid’s designs sold the essence of punk to a baffled public.“Punk was a very complex package, and it was difficult for a lot of people to get ahold of by the music alone, particularly with a group as confrontational as the Sex Pistols,” Mr. Savage said. “Visuals were another way in.”And a necessary one, given the efforts to stamp out the band’s music (its debut single, “Anarchy in the U.K,” managed to rise to No. 38 on the British charts, despite being banned from the airwaves and pulled by its record company). “You couldn’t hear the group on the radio or see them on the television,” Mr. Savage said. “The visuals were like a samizdat, forbidden knowledge.”Mr. Reid’s covers and artwork also did their fundamental job: selling records. “Interestingly,” he said in a 1998 interview with Index magazine, “with the two or three times that the artwork was actually banned and the records went on sale in white bags, they didn’t sell.”Jamie MacGregor Reid was born on Jan. 16, 1947, in London, one of two sons of Jack and Nora (Gardner) Reid, and grew up in Croydon, south of London. His father was the city editor of The Daily Sketch, a tabloid newspaper.Mr. Reid’s defaced image of Queen Elizabeth II superimposed on a Union Jack became an enduring logo for the Sex Pistols.Jamie Reid and Sex Pistols Residuals. DACS 2023. John Marchant GalleryJaime’s parents were committed socialists, and at 7 he was already marching for nuclear disarmament and other causes. He also developed a lifelong interest in mysticism, thanks to a great-uncle who founded the Ancient Druid Order.“It’s part of who I am,” he told Another Man, referring to his druid heritage. “It’s so important that we reconnect with the planet. We need spiritual as much as political change in this country.”Artistically gifted, Mr. Reid eventually enrolled at Wimbledon School of Art (now Wimbledon College of Arts) and later transferred to Croydon College of Art, where he found himself at sit-ins with Mr. McLaren. Both were heavily influenced by the Situationist International, an anticapitalist aesthetic movement in postwar Europe that blended surrealism with Marxism and trafficked in mottos like “We will not lead; we will only detonate.” After college, he helped found a fierce low-budget political magazine called Suburban Press in Croydon. It was there that he first developed his ransom-note style.“In terms of graphic design, I probably learned more from the printing press than I did in art school,” Mr. Reid told Index. “You start developing an appreciation for what actually looks good out of sheer necessity, from having no money.”Around the same time, Mr. McLaren was seeding a punk revolution in London, running, with Ms. Westwood, a storied boutique on King’s Road under a series of impish names, including Sex, which sold fetish wear and clothing inspired by Britain’s Teddy Boy craze of the 1950s.By the middle of the decade Mr. Reid was living in the Scottish Hebrides, helping friends set up a small farm, when a telegram arrived from Mr. McLaren: “Come down, we’ve got this project in London we want you to work on.”“I was living in the middle of mountains and lochs and, suddenly — boom — I started working with the Pistols,” Mr. Reid told Index.The Sex Pistols imploded in 1978 after a brief and chaotic United States tour, capping their final show in San Francisco with one final sneer from Mr. Lydon: “Ever get the feeling you’ve been cheated?”Mr. Reid carried the torch over the ensuing years, lending his energies to support the dissident Russian punk band Pussy Riot, the Occupy movement and Extinction Rebellion, an environmental group known for its nonviolent civil disobedience.In the years after the Sex Pistols imploded, Mr. Reid turned his talents to other causes, including the dissident Russian punk band Pussy Riot.Jamie Reid, courtesy of John Marchant Gallery He also produced artwork for new generations of subversive bands, including the KLF, an avant-garde electronica group, and Afro Celt Sound System.Mr. Reid is survived by his wife, Maria Hughes; a daughter, Rowan MacGregor Reid; and a granddaughter.Though he considered himself an anarchist, Mr. Reid was also a realist who understood the inexorable creep of commercialism into radical culture. In 2015, Virgin Money — the bank backed by Richard Branson, who founded Virgin Records, one of the Sex Pistols’ labels — released a line of Sex Pistols credit cards featuring Mr. Reid’s famous cover art. He expressed “complete disgust” for the cards, but he had no power to stop then.“Radical ideas will always get appropriated by the mainstream,” Mr. Reid told Another Man. “A lot of it is to do with the fact that the establishment and the people in authority actually lack the ability to be creative. They rob everything they can.”“That’s why,” he added, “you have to keep moving on to new things.” More

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      Satchmo’s Wonderful World: Louis Armstrong Center Amplifies An Artist’s Vision

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      New jazz and exhibition spaces, and an inaugural show curated by Jason Moran, feature the trumpeter’s history, collaged onto the walls.You can find anything in Queens. And yet for decades, the Louis Armstrong House Museum has been a well-kept secret on a quiet street in Corona. The longtime residence of the famed jazz trumpeter, singer and bandleader, it is a midcentury interior design treasure hidden behind a modest brick exterior.The museum’s new extension, the 14,000 square foot Louis Armstrong Center, blends in a little less. It looks, in fact, a bit like a 1960s spaceship landed in the middle of a residential block. By design, it doesn’t tower over its neighboring vinyl-sided houses but, with its curvilinear roof, it does seem to want to envelop them. And behind its rippling brass facade lie some ambitious goals: to connect Armstrong as a cultural figure to fans, artists, historians and his beloved Queens community; to extend his civic and creative values to generations that don’t know how much his vision, and his very being, changed things. It wants, above all, to invite more people in.“The house is relatively small,” said Regina Bain, executive director of the House Museum and Center, speaking of the two-story dwelling where Armstrong lived with his wife, Lucille, from 1943 until his death in 1971. “But his legacy is humongous. And this is the building that will help us to launch that.”The Center, 25 years in development, includes exhibition, research and education areas, and, for events, a 75-seat performance space whose blond wood and intimacy recall Dizzy’s Club Coca-Cola, the Jazz at Lincoln Center venue.“I think that this will do something that we haven’t quite seen in a jazz space,” said Jason Moran, the jazz pianist and composer, who was the Center’s inaugural exhibition curator. “That’s also something that my community needs to witness, too. It needs to watch, how can we take care of an artist’s history? And what else can it unleash in a community that might not even care about the art, but might care about something else related to it? Armstrong gives us all those opportunities to do that.”The new Louis Armstrong Center in Corona, Queens, designed by Caples Jefferson Architects, whose roof recalls a grand piano. The architects wanted to give their blueprint the sense of joy that Armstrong brings in his voice and music.Albert Vercerka/EstoThe longtime residence of the jazz trumpeter, singer and bandleader Louis Armstrong is a midcentury interior design treasure hidden behind a modest brick exterior.Ike Edeani for The New York TimesFor the architects, Sara Caples and Everardo Jefferson, the project was a puzzle in how to link two structures — the Center is across the street from the Armstrong House Museum — with the spirit of a musical legend. Their inspiration came by going back to the music, and to Armstrong’s street-level roots. “That kind of neighborhood that jazz actually emerged from — that wasn’t an elite creation, it was a popular creation,” Caples said. “And yet it was the music that revolutionized how we think, how we listen, how we think about nonmusical things, even.” They rounded the front of the Center to nod to the Armstrong house; its brass curtain echoes the color of his horn, and — the musically fluent may notice — the staggered hoop-shapes and columns in the entryway map out the notes of his most celebrated songs, like “What a Wonderful World” and “Dinah.”They also wanted to give their blueprint the sense of joy that Armstrong brings, the smile that you can feel in his singing voice. When they started the project, Jefferson called an uncle who’s a jazz saxophonist to ask — really, what made Armstrong so special? “And he said, you know, when you hear his music, you feel like dancing down the street,” Jefferson said.At the ribbon-cutting ceremony earlier this summer, trumpeters performed on the Armstrong house balcony and, across the road, on the upper deck of the Center, a fanfare that started with the opening bars of “West End Blues” and ended with “It’s a Wonderful World.” “It was an incredible moment — the building participated as a reflector of sound back to the street,” Caples said. Afterward, schoolchildren were invited in to plonk around on a Steinway.Visitors in the interior of the Louis Armstrong Center, 25 years in development, includes exhibition, research and education areas and a performance space.Ike Edeani for The New York TimesOn display is Armstrong’s Selmer Trumpet, engraved mouthpiece and monogrammed handkerchief. The gold-plated trumpet was a gift from King George V.Ike Edeani for The New York TimesIke Edeani for The New York TimesBuilt on the site of a former parking lot, with $26 million in mostly state and local funding, the new Center encompasses Armstrong’s 60,000-piece archive, including 700 tapes that were once housed miles away at Queens College. From that collection, Moran has curated the first permanent exhibition, “Here to Stay,” with a multimedia, interactive centerpiece of audio, video, interviews and songs. There’s Armstrong’s gold-plated trumpet — a gift from King George V — complete with his favorite imported German lip balm and the mouthpiece inscribed “Satchmo,” his nickname — and his collage art. (He made hundreds of pieces, paper cutouts on tape cases.) His first and last passports, among the ephemera, show his evolution from New Orleans-born youth player to a global icon in a tuxedo and an irrepressible grin.Armstrong was himself a documentarian, traveling with cameras and recording equipment and turning the mic on himself, his friends and loved ones in private moments — telling jokes backstage, opining at home. As a Black artist with an elementary school education, who was born into segregation, he went on to hobnob with presidents and royalty and to meet the pope. “He really marks a way of being a public figure,” Moran said. “And he has to weigh how he does that. If he’s getting a chance not only to tell his story with his trumpet in his mouth but through these microphones, then what are the stories he wants to tell, not in public? Those become important.”Jason Moran, the jazz musician, curated the opening exhibition, “Here to Stay” at the new Louis Armstrong Center in Corona.Ike Edeani for The New York TimesOne place his vision is most evident is in his reel-to-reel tape box collages, rarely displayed publicly until now. Armstrong used them as an outlet for years.“If he has a press clipping, maybe it wasn’t favorable, he could cut it up and make a collage,” Moran said. A photo in the exhibition shows him, after a trip to Italy, pasting his art work on the ceiling of his den, fresco-style. (Lucille Armstrong, a former Cotton Club dancer who was his fourth wife, put a stop to that.)Moran recalled that when Armstrong talked about his process and why he liked making collages, he explained that with just the push-pull of material on a small canvas, you can change “the story that you were given.” It echoed his expertise as a musician, Moran said, learning how to play background, on the cornet, with King Oliver, his early mentor, or foreground as he redefined what it meant to be a soloist, upending his destiny along the way.The exhibition also has the artist Lorna Simpson in a video reflecting on Armstrong’s collages and how they compartmentalized an enormous and complex life into the manageable and portable square of a tape case. “Armstrong archives and recontextualizes his public life by hand, to be layered and collaged onto the walls of his private life,” she said.Most of Armstrong’s collages were made in the den of his Corona, Queens home, from reel-to-reel tape boxes. In the 1950s, his love of collage spilled onto the walls of his den, which he adorned with photographs, newspaper clippings, and anything else he had at hand, eventually covering portions of his ceiling.Ike Edeani for The New York TimesLouis Armstrong created over 500 collages as covers of his tape collection, generating a priceless art and music catalog. Left: The box for Reel 27 features a German publicity photo of the musician, a snapshot of an unidentified man and “Gems from Buenos Aires.” Center: Reel 18, a photograph of Armstrong preparing to dine and Bing Crosby’s Musical Autobiography album on Decca. Right: Reel 68, with a reproduction of a photo of him with his mother and sister in New Orleans.Ike Edeani for The New York TimesThe gallery display (by C & G Partners) is full of circular motifs, reminiscent of musical notes or records. In determining the palette for the Center, Jefferson and Caples, the architects, looked at Armstrong’s art and his wardrobe; his home, with rooms in shades of electric blue or creamy peach, was mostly styled by Lucille. But he loved it — especially the spaces with gilded or reflective surfaces. “So it gave us the cue that we should not be too mousy,” Caples said, “and that this was a public building where there could be some expansiveness.” The club space at the Center, which recently hosted a rehearsal of trumpeters for the Newport Jazz Festival’s Armstrong tribute — taking place this weekend in Rhode Island — is a vibrant red.Moran made sure there was a book from the Armstrongs’ vast collection in every vitrine. “They had that kind of political library that was investigating their role in society,” he said. (They also were creatures of their era: The full archives include Playboy anthologies and vintage diet recipes; a guide called “Lose Weight the Satchmo Way” — heavy on the lamb chops — is displayed in the exhibition.)Lucille and Louis Armstrong traveled the world with customized luggage. Left: Armstrong’s passport for his first tour of England in 1932. Under occupation, Armstrong listed himself as an “Actor and Musician.” Right: Armstrong’s final passport in 1967, after years of being “America’s Ambassador of Goodwill.”Ike Edeani for The New York TimesEven a longtime Armstrong devotee like Marquis Hill, one of the Newport trumpeters, was moved by these personal mementos. (He snapped a picture of the handwritten recipe for Armstrong’s favorite dish, red beans and rice.) A half-century-old recording of Armstrong discussing how important it was to listen to all kinds of music inspired a Hill composition for Newport, commissioned by the Center. Its jazz club, he said, is “going to be a new space for what Louis Armstrong wanted, to keep pushing the music forward.”As part of an artist in residence program this fall, the Grammy winning bassist and singer Esperanza Spalding will present her project with the choreographer Antonio Brown that explores the era when people danced to jazz. Rooting herself in Armstrong’s history, and expanding his vision, Spalding said in an email, would “develop ways to re-merge and re-awaken the dialogue between these essential modalities of human expression — the improvising body and the improvising musician.”Under Bain, the executive director,the Center is also hosting new programming, including dance and yoga classes, trumpet lessons and events that engage the mostly Spanish-speaking community, whether through music or social activism.“Louis and Lucille were two Black artists who owned their own home in the ’40s,” Bain said. “Why can’t we have a workshop here about homeownership for our neighbors? If it’s in the legacy of Louis and Lucille — that’s what this space can also be.”Since it opened on July 6, the Center has exceeded visitor estimates and is adding more hours and drawing fans from across the country. “He was one of the heroes I was taught about,” said Jenne Dumay, 32, a social worker from Atlanta who plans music-oriented trips with friends, focusing on Black history. “This museum gives me insight that I didn’t learn in my textbooks.”Among the final work Armstrong created, after a lengthy hospital stay in 1971, was a six-page handwritten ode to Corona, and his happy, quotidian life there. In looping script, he extols the virtues of his Schnauzers as watch dogs (“When the two start barking together — oh boy, what a duet”), and his favoriteChinese restaurant.It is one of the treasures that Moran — who said Armstrong’s spirit-lifting music helped him through the pandemic — cherishes most. Armstrong’s handwriting, he noted, slants upward on every page. “The text is just so inherently aspirational,” Moran said. “It’s in line with how he holds his trumpet” — pointing up to the sky — “how his eyes look when he plays. It’s a slight thing, but it tells us: this is how he thinks about life.”Additional reporting by Chris Kuo.The Louis Armstrong Center34-56 107th Street, Queens, N.Y.; 718-478-8271; louisarmstronghouse.org. More

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      Rick Froberg, Singer of Artful Intensity, Is Dead at 55

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      A longtime linchpin of a 1990s underground music scene, he built a devoted and enthusiastic following and was also a prolific visual artist.Rick Froberg, the vocalist and guitarist best known for his work with the influential 1990s post-hardcore band Drive Like Jehu, whose urgent howl was one of rock’s most distinctive voices, died on June 30 in San Diego. He was 55.His partner, Britton Neubacher, said the cause was an undiagnosed heart condition.Mr. Froberg, a beloved linchpin of the San Diego underground music scene that flourished in the 1980s and ’90s, sang in a raspy roar that segued smoothly between snarl and scream. “He always wanted to effortlessly sound kick-ass,” said John Reis, Mr. Froberg’s longtime bandmate and songwriting partner in the bands Pitchfork, Drive Like Jehu and Hot Snakes.Mr. Froberg particularly loved the gnarled growls of the Australian vocalists Bon Scott of AC/DC — his favorite band — and Chris Bailey of the proto-punk Saints, and he strived to follow them, Mr. Reis said. “I would tell him, ‘Dude, you have that in spades, and you actually have another gear those people don’t have.’”Mr. Froberg and Mr. Reis met as teenagers in 1986, at a picnic organized by a local anarchist publication at a San Diego park. They bonded immediately and soon joined up in Pitchfork, with Mr. Froberg on vocals. The band was inspired, Mr. Reis said, by the noisy music being issued at the time on independent labels like Dischord, Touch & Go and SST. By the time Pitchfork’s debut album was released in 1990, however, the band had broken up.Mr. Froberg and Mr. Reis quickly regrouped in Drive Like Jehu, where Mr. Froberg also began playing guitar, inspired by Sonic Youth’s atonal, unorthodox guitar tunings — which “made it seem like you could just do anything you wanted to do,” Mr. Froberg said in a recent web interview.Drive Like Jehu’s two albums featured dissonant, tightly coiled compositions with off-kilter rhythms and cathartic explosions. The group built a small but fervent following, with the enthusiasm it inspired far outstripping its record sales. The band’s single “Bullet Train to Vegas”/“Hand Over Fist,” a marvel of feral intensity and relentless locomotive force released by Merge Records in 1992, was described by the author Nabil Ayers in a recent Substack post as “arguably the best 7-inch single ever to be released.” A tribute to Mr. Froberg on the Merge website called it “one of the most revered in our catalog.”Mr. Reis soon became busy touring with another of his bands, Rocket From the Crypt, and Drive Like Jehu fizzled out after its second album, “Yank Crime.” Released on Interscope, it was Mr. Froberg’s only recording for a major label.Mr. Froberg was also a prolific visual artist. His artwork gradually evolved from fliers, posters and album covers into silk-screened graphics, linocut etchings and gouache paintings. He had three solo exhibitions, most recently at Trash Lamb Gallery in San Diego in 2022, and his work was included in over a dozen group shows.He moved to Brooklyn in 1998 and pursued a career as a freelance illustrator and graphic designer; he also had a stint doing animation with the artist Gary Panter. His illustrations were published in The New Yorker and The New York Times; Matt Dorfman, a Times art director who worked with Mr. Froberg, described his style as “a hysterical pastiche of 1920s surrealism and Tex Avery cartoons.”Eric Gerald Froberg was born on Jan. 19, 1968, in Santa Monica, Calif., to Eric and Sylvia (Phillips) Froberg. His father, a business consultant and entrepreneur, legally changed the Swedish family name from Froberg to Farr in 1979; Mr. Froberg used the ancestral surname professionally, though he sometimes signed his artwork “Rick Farr” or “Rick Fork.”His parents divorced soon after his birth, and he never had a relationship with his birth mother, who died in 1992. His father married Lynne Wacker, a sales training manager for Hooked on Phonics, in 1973. The family lived in Glendale and Playa del Rey before moving to Carlsbad when Mr. Froberg was 8. He lived primarily in the North County area of San Diego until he moved to Brooklyn.He married Amelia Halverson in 2003. They divorced in 2015. In addition to Ms. Neubacher, he is survived by his father, his stepmother and three younger brothers, Christopher, Justin and Gregory.In 1999 Mr. Reis formed a new band, Hot Snakes. Dissatisfied with his own vocals, he sent a cassette to Mr. Froberg, who agreed to join even though they lived on different coasts. In contrast to Drive Like Jehu’s distortion, Hot Snakes favored a clean guitar sound and short, efficient tunes, Mr. Reis said, “letting Rick’s voice and the attack of the pick carry the power.”Mr. Froberg also sang and played guitar from 2006 to 2015 in the Brooklyn band Obits, which released three albums on Sub Pop. The name was Mr. Froberg’s idea, said Sohrab Habibion, Obits’ other guitarist, a comment on ageism in music.Painters, photographers and filmmakers can grow old, Mr. Habibion said, “and jazz musicians and classical players are allowed to get long in the tooth. But rock ’n’ roll is stuck in this youth culture rut, so we wanted to put a stake in the ground and say that middle-aged people could make rock music that was relevant, vital and worthy of being part of the cultural conversation.”Drive Like Jehu reunited in 2014 for an outdoor concert at Spreckels Organ Pavilion in Balboa Park in San Diego, attracting a crowd estimated to be the biggest since Theodore Roosevelt delivered an address there in 1915. “Intoxicated by the high of that day,” Mr. Reis said, the band later reconvened to tour.After moving back to San Diego in 2021, Mr. Froberg collaborated with Ms. Neubacher, a botanical artist, on large-scale installations at the San Diego Museum of Art and at Mothership, a space-themed tiki bar. “Watching him get lost in the secret places of his imagination was a daily pleasure of mine,” Ms. Neubacher said.Mr. Froberg had recently been working on what would have been Hot Snakes’ fifth studio album. “He was really firing on all cylinders,” Mr. Reis said. “His voice gave me a lot of freedom as a songwriter, because I didn’t have to worry about where the chorus or the melody was. I could go wildly off into what I considered uncharted territory for myself, and always knew that he would make sense of it and turn it into something beautiful.“I’m just lost without him,” he added. “I don’t know what to do now.” More

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      Video Games at MoMA: Do They Belong There?

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      “Never Alone,” which closes Sunday, was an important first step in breaking the firewall between art lovers and game designers. When the Museum of Modern Art began collecting video games a decade ago, curators boldly asserted that games were an artistic medium. Now contemporary culture is dominated by them.The MoMA exhibition “Never Alone: Video Games and Other Interactive Design,” which runs through Sunday, represents the museum’s cautious advance into the gaming world at a time when digital culture has overtaken its galleries. Refik Anadol’s algorithmic homage to art history still twinkles in the museum lobby; an exhibition about the importance of video swallowed the sixth floor until July 8; and galleries for its permanent collection include contemporary artifacts like the Google Maps pin and a massive schematic devoted to the interlaced chain of resources needed to create an Amazon Echo as an artificial intelligence system.However, the museum could do more to break the firewall between art lovers and game designers. After all, this is the same institution that began a film library in 1935, exhibited utilitarian toasters and cash registers as “Machine Art” in 1934 and presented modular houses in the 1950s. Curators need to unleash that same passion for games, which struggle in the current exhibition to convey the profundity, and complexity, of their designers’ thinking.On the first floor, old computer monitors cantilevered above visitors are drawn from the museum’s collection of video games. Eleven are playable; 35 games in all are viewable. Jamming buttons on their keyboards, users were hard-pressed to crane their necks to see the flickering displays above them — a series of digital experiments from the 1990s by John Maeda, a graphic designer who now serves as Microsoft’s vice president of design and artificial intelligence.MoMA’s standards for assessing the cultural importance of video games require an upgrade worthy of the medium, whose revenue is projected to reach $385 billion in 2023 and technologies contribute to the ongoing A.I. revolution.For the curators Paola Antonelli and Paul Galloway, gaming is a psychological act that has defined an era when many of our relationships are mediated through screens.SimCity 2000, from 1993, an open-ended city-building video game designed by Will Wright.Electronic Arts; via Museum of Modern ArtAnd the vision of designers like Will Wright is letting players choose what lessons they want to learn — or nothing at all. One player might experience Wright’s most popular game, The Sims (included in the MoMA exhibition), as a gateway into the worlds of architecture and interior decorating; another might focus on its family-planning aspect or its staging of murder mysteries and ghost encounters.The decision to allow games into the museum has been debated since the 2010s, when critics like Roger Ebert and Jonathan Jones declared that the medium would never rise to the status of art.“Chess is a great game, but even the finest chess player in the world isn’t an artist,” Jones opined in The Guardian, “She is a chess player.”At the center of these critiques was a belief that playtime belonged to children. A similar logic harmed performance art until museums started making the genre a staple in their programming, coincidentally, around the same time that MoMA started collecting games.“People want to be taken to a new place,” Donna De Salvo, a Whitney Museum curator said of performance art in 2012 during an interview with The New York Times. “In the age of the digital and the virtual and the mediated experience, there is something very visceral about watching live performance.”The same could be said for gaming, which embraces immersion by allowing players into their virtual worlds with the touch of a controller. The simplicity of that relationship is evident in the exhibition “Never Alone,” where Zen games like Flower ask players to weave petals through the wind on a journey across an imaginary landscape. But the concept flows through the veins of modern gaming, ever since Super Mario 64 tasked players with jumping into paintings stored within a museum-like castle to progress through its story.The video game Flower, from 2012, designed by Jenova Chen.Sony Interactive Entertainment LLC; via Museum of Modern ArtSo what prevents museums from developing more ambitious programming around games? And why has a serious institution like MoMA not staged the first major retrospective of a video game designer when it has enough material for obvious picks like Will Wright or Shigeru Miyamoto?There are a few practical reasons. Designers rarely own rights to their creations, which are held by the publishers financing their games. In an interview, Antonelli singled out other hurdles: legal negotiations, lost source codes and obsolete technology that challenge the acquisition process. And then there are the headaches involved with hard wiring all those electronic systems in the galleries.Yet there seems no better time for MoMA’s curators to show why gaming belongs in their museum and to help visitors to understand the difference between what is scholarship and what is for sale at the Nintendo store a few blocks down the street.Never Alone: Video Games and Other Interactive DesignThrough Sunday at the Museum of Modern Art, 11 West 53rd Street, moma.org. More