Jami Porter Lara

Porter Lara uses techniques based on those that Mata Ortiz potters have used to create vessels in the region over 2,000 years ago.[6][7] She harvests raw clay from the earth, then processes it, by slaking, filtering, and drying it to a workable state.[8] She builds the vessels with clay coils, burnishes the pieces with a polishing stone, then uses the reduction firing process in a backyard pit, covered with a galvanized aluminum tub.[1][9] During the reduction process, the pottery is kept away from flames and oxygen. Carbon released by sawdust and newspaper surrounding the work bonds with the clay and turns the vessels black.[5]

Her inspiration for the black burnished vessels appeared on a trip with the Land Arts of the American West program to southeastern Arizona and northern Mexico. The group spent a week camping in the high desert grasslands of Coronado National Forest. There she recognized many discarded articles of immigrants who had crossed the border, including 2-liter plastic bottles, sometimes in burlap slings.[1][10] In the same places she found water bottles, it is also possible to find potsherds and other artifacts left by people thousands of years before. When Porter Lara returned to New Mexico, she kept on reflecting on the idea of how the plastic bottle and the potsherd are essentially the same thing. Both constitute precious objects, vessels, with the ability of sustaining life. She "began to think about them as evidence of an ancient and unbroken flow -- of people, culture, plants and animals-- that continues in spite of attempts to sever it."[11] Her work reflects on the necessity of water for human life and a concept that Porter Lara calls "reverse archeology."[12] The reverse archaeological process refers to her digging into issues of the present and the future by applying tools of the past.[13]

Porter Lara's work also engages with the industrialized mass production that characterizes modern consumer culture, while recognizing the harmful impact of this on society, she also states "Saying that humans are only pollutants is a failure of imagination. Yes, we’re destructive, but we’re also creative. . . . I want to create the possibility that we can see things differently and contribute to the world. My work is my refusal to say that the earth would be better without me, and the determination to become equal to that claim.[5]

In response to the 2016 Presidential election of Donald Trump, Porter Lara developed a new body of work about whiteness. She says "In a time when the baroque racism of Trump and his supporters had made it easier than ever for progressives whites to claim racial innocence, it felt urgently important to interrogate whiteness not as something that described them -- the stereotyped white working-class Trump voter -- but as something that described me."[11] The artist made a big white neon sign that flashes between W_IT_NESS and WHITENESS. For Porter Lara the sign is as literal as it seems, she wanted a giant flashing neon sign prompting her to see it - see it - see it. But whiteness is plainly manifest to all who don’t inhabit it. For people of color, the structures of whiteness are as evident as a giant flashing neon sign.

In 2018, Porter Lara redesigned a vintage flour sack label, replacing “All-Purpose White Flour” with “All-Purpose White Fear”, which she printed onto muslin, and sewed into a set of girls dresses. The artist wanted the work to address mothering and home as spaces supposedly innocent of ideology, but where white mothers and grandmothers are engaged in the very political work of transmitting the values of white dominance to children. Porter Lara is interested "in how white mothers who are portrayed as innocent, defenseless, and incapable of violence - perform the critical foundational work of perpetuating racism, sexism, and homophobia through the education and policing of children."[11] This work was greatly informed by Elizabeth Gillespie McRae's Mothers of Massive Resistance. The book shows that American white supremacy is a system that was co-created by the work of white women, who, using the constructed political identity of “mother”, expanded the domestic sphere far beyond the home into schools, policy, and politics. Years before the Civil Rights Act of 1964, segregationist women were developing and using color-blind rhetoric, constructing a new conservative political language that disguised white supremacist values in the language of property rights, states' rights, parental rights, and constitutional intent.