I noticed that the work of my non - I noticed that the work of my friends who were white and male, specifically, existed in a type of freedom that was not bound by certain political questions and assumptions and locations.

When we talk about Orientalist painting, we're talking about painting generally from the seventeenth through the nineteenth century, and some would say even into the twentieth, that allows Europe to look at Africa, Asia Minor, or East Asia in a way that's revelatory but also as a place in which you can empty yourself out. A place in which there is no place. It's an emptiness and a location at once.

Feudal Europe is over, but it found its way into film culture. It found its way into postmodern painting culture, and we're all here talking about it today. It still lives. I don't believe in ghosts, but these are contemporary ghosts.

I had an amazing instructor, Joseph Gotto , who, as a painter, spoke to me as it - he didn't condescend.

If I were making paintings of a bowl of fruit it would still be viewed through some sort of political lens, because the viewer wants to create a type of narrative around the political theme when they look at work depicting black and brown models.

When you're at your best, you're analyzing yourself and becoming increasingly isolated from a broader narrative.

Let's talk about the artist's desire to go beyond the pictorial or the representational and the desire to create the abstract - the idea that painting can go beyond what is seen. What we found is that, increasingly, painting became about paint, its own material truth. When I'm talking about the way that we look at others and the way that we see ourselves increasingly, looking at others becomes its own material truth.