History & Handcrafting on Crosby Street

Underneath a bank of skylights in her Crosby Street loft, with all her tools arrayed on a butcher block work table, artist Jill Platner makes her signature feather-like metal jewelry by hand. She’s developed a method for joining pieces of metal so that it drapes like fabric, and she has an acute feel for the material and knowledge of the tools of her trade. And she does all this inside a Federal style house in NoHo that practically radiates American history. Originally built in 1823 as a townhouse for James Roosevelt, an ancestor of FDR, in the 1850s the building housed a hospital run by Dr. Elizabeth Blackwell, the first American woman to earn a medical degree. With her sister Emily, also a physician (the sisters were the first and third women in America to earn medical degrees, respectively) Blackwell rented the building in 1857 and made it the home of the New York Infirmary for Indigent Women and Children. With the help of wealthy benefactors, many of them Quaker, the Blackwells ran the first hospital in America that was staffed entirely by women. 

The hospital ran by Dr. Elizabeth Blackwell that occupied the Crosby Street building in the 1850s.

Platner is fascinated by the building’s past, and her painstaking work renovating the building has revealed tantalizing pieces of its history. When she first toured it as a young designer in need of studio space in the 1990s, she noticed details like the chisel marks on the wooden beams—clearly the handiwork of a skilled craftsman—and recognized something of a kindred spirit. Platner made the light-filled top floor her studio, then expanded into the adjacent carriage house which is where she fabricates jewelry and makes large-scale metal sculptures.

The original flooring before being salvaged and milled by The Hudson Company.

In 2007 when she was preparing to buy her space, Platner discovered the story of the Blackwell sisters. Her top-floor studio was once the dormitory for the physicians and interns, while the lower floors were devoted to the maternity and illness wards, the pharmacy, and the waiting area. By 2012, when Platner became a part owner of the building, it was badly in need of repairs. There were bulging bricks and the roof was in dire straits. But she was committed to keeping intact as much of the building’s original material as she could, and that’s where The Hudson Company came in. Underneath some particle board, she discovered ten-inch wide boards that were original to the house. Well worn and quite uneven, Platner arranged to send the salvaged boards up to Pine Plains where they were milled and finished, then reinstalled. Now even and uniform, but still full of history and character, the floors are back where they belong on Crosby Street. “It looks incredible,” Platner says. “You can feel history in it.”

Jill Platner’s Studio. Photo credit: Aundre Larrow for The New York Times.

Inspiration in Imperfection: Reclaimed Wood and JB Blunk's Handcrafted Legacy

JB Blunk’s home on the Inverness Ridge with Redwood Enry Arch, 1976. Photo credit: ©LeslieWilliamson

J.B. Blunk’s art career was probably inevitable one form or another, but it was a chance encounter with Isamu Noguchi in a Tokyo craft shop that put him on course to become one of the most innovative American craftsmen of the 20th century. It was the early 1950s, and Blunk—then a soldier in the US Army, stationed in Korea—was browsing at the craft shop when he met Noguchi who was there with his wife. Yamaguchi Yoshiko. Prior to his tour in Korea, Blunk had been a student at UCLA where he became fascinated by ceramics, and Noguchi decided to introduce him to the Japanese artistic polymath Kitaoji Rosanjin, who made exquisite, rustic and colorful pottery inspired by historical Japanese ceramics, as well as lacquerware and calligraphy. Blunk apprenticed himself to Rosanjin, became a skilled potter in his own right, and later worked for artist Toyo Kaneshige, a Living National Treasure. Returning to California in 1954, he was now energized and inspired to embark on a life in which craft shaped every corner of his life. Blunk’s name isn’t synonymous with midcentury style, and he’s not a household name. (Yet.) But with exhibitions in major galleries, including Kasmin and Blum & Poe, introducing his work to new audiences, his legacy seems to be getting the second look it deserves.

J.B. Blunk in his studio, c.1968. Courtesy: J.B. Blunk Collection

Interior of JB Blunk’s home with river stones and artworks by Blunk. Untitled painting, c.1990, and Redwood stool, c.1965.
Photo credit: ©LeslieWilliamson

J.B. Blunk (1926–2002) was born in Ottawa, Kansas, and studied physics before switching to ceramics in college. Like Wharton Esherick, Blunk was an artist who didn’t make much of a distinction between home and studio. And like George Nakashima, he found much inspiration in the natural structure of wood—its knots, grain, colors, and textures. Blunk settled in the town of Inverness in the mid-1950s, and decided to build a cabin there himself. Now known as the Blunk House, the home was described in T Magazine as “a cottage from a midcentury-modern fairytale.” There’s a potter’s studio with three kilns, and a woodshop. Maria Nielson, Blunk’s daughter, and the author of a book on Blunk’s work, spends time at the house, where her father made everything from the sleeping loft to the ceramics in the kitchen by hand.

Woven into the fabric of the landscape and the house itself is redwood. The table in Blunk’s kitchen is crafted from a gigantic slab of redwood, and they dot the mountainous landscape of Inverness as far as the eye can see. Blunk was active in a variety of media, including clay and cast bronze, but his primary medium was wood. Sometimes a chainsaw was part of the picture. Blunk’s favored wood species was redwood, though he occasionally used cypress. Redwood’s characteristic color and natural softness gives it working properties that are almost clay-like. Blunk would salvage chunks of redwood on the landscape that had been discarded by loggers, and make use of his findings in the ways that best suited their scale. Using his chainsaw, he’d carve chairs out of single pieces of wood, sometimes creating “seating sculptures” that seemed to hover somewhere between sculpture and furniture. According to Mariah Nielson, even the bathroom sink in the Blunk House bears chisel marks.

Interior of JB Blunk’s home with artworks by Blunk, sofa by Max Frommeld, and cushions by Christine Nielson and Nancy Waite Harlow.
Photo credit: ©LeslieWilliamson

From his time studying ceramics in Japan, Blunk was steeped in the aesthetic and philosophical principle of wabi sabi, which is difficult to translate precisely, but in an artistic context means accepting transience and imperfection, finding beauty in it, and not trying to “fix” anything about an object. Wabi sabi had a powerful influence on both historical Japanese crafts and on mingei, the Japanese craft revival movement that emerged there in response to industrialization in the 1930s, and was several decades underway when Blunk visited Tokyo.

A wabi sabi approach to craft could mean embracing asymmetry, or a nick or a scratch, or a perceived flaw in a piece of wood—like a discarded burl of no interest to commercial loggers. Blunk took the lesson of his craft training and applied it to working with reclaimed wood. Natural “flaws” became centerpieces, and odd shapes were just another form of inspiration. A major work entitled “The Planet,” completed in 1969, can be viewed at the Oakland Museum of California. It’s made from a single, the enormous root structure of a redwood—the only remains of a long-dead tree. It was typical of Blunk to salvage something that others had overlooked, and to create from it something unique, odd, and beautiful, that seemed at once ancient and modern. Perfection isn’t easy. But imperfection, at its best, is even harder to achieve. It seems safe to say that J.B. Blunk nailed it.

Wishbone, 1977. Sculpted Redwood, 110h x 54w x 35d in.
Image via Jason Jacques Gallery.

A Thousand Skills: George Nakashima

You’ve probably seen George Nakashima’s furniture in the pages of shelter magazines, at auction, and in museum and gallery exhibitions across the country. His aesthetic influence is everywhere: your favorite cafe might have an eye-catching espresso bar with a live edge, or you might see a midcentury-style bench you like at a mass-market furniture retailer that ‘echoes’ one of Nakashima’s designs, to put it diplomatically. Or you might have heard his name and seen photographs of him with his family in an episode of the series Artbound on KCET, “Masters of Modern Design: The Art of the Japanese American Experience,” which tells the story of some of the renowned artists and designers who spent time in internment camps during World War II. Writing in Curbed in 2017, the architecture critic Alexandra Lange examined the connection between American design history and Executive Order 9066, which President Franklin D. Roosevelt signed in 1942. The order granted authority to the military to transport citizens to “relocation centers” in Arkansas, Arizona, California, Colorado, Idaho, Utah, and Wyoming. We call them internment camps today, and about 119,000 people—most of them Japanese immigrants or Japanese-Americans—were sent to live there for several years during World War II. George Nakashima was among them, as were the artists Ruth Asawa and Isamu Noguchi.

Nakashima was already a citizen of the world prior to the war, having spent a year traveling abroad on a round-the-world steamship ticket after graduate school. Born in 1905 in Spokane, Washington to Japanese emigré parents, he grew up hiking and camping in the forests of the Pacific Northwest with the Boy Scouts. He studied forestry at the University of Washington-Seattle, but was drawn to design as well, and graduated with a BA in architecture in 1929. He earned an MA in architecture from M.I.T. in 1931, and embarked on his world tour, spending a bohemian year in France, then traveling to North Africa, and finally to Japan. Nakashima met and eventually worked for the American architect Antonin Raymond, an associate of Frank Lloyd Wright, and he toured Japan studying building techniques and design. In the late 1930s, he was the project architect on the Golconde Dormitory at the Sri Aurobindo Ashram in Pondicherry, India, where he discovered two practices that would shape his life: yoga and furniture-making.

He returned to Japan in 1940, where he met the woman who would become his wife, Marion Okajima, and the two settled in Seattle after marrying in Los Angeles. But in 1942, now with a new daughter named Mira, the Nakashimas were sent to Camp Minidoka, an internment camp in Hunt, Idaho. Incredibly, he used the time there to apprentice himself to a woodworker named Gentauro Hikogawa who had been trained in Japan. Hikogawa taught Nakashima to work expertly with Japanese hand tools and helped him master Japanese joinery techniques. He used whatever wood scraps he could find to practice his craft and develop his first designs for furniture. In 1943, his old mentor Antonin Raymond sponsored the Nakashimas for early release, and offered them his chicken farm in rural New Hope, PA as a place to stay. Mira Nakashima recalls that her father believed the name of the small town—which was becoming a mecca for woodworkers at the time—augured well for a fresh start. Nakashima quickly made connections with Knoll, for whom he designed several furniture lines such as the Straight Back Chair, and he designed a sofa for Widdicomb-Mueller which has gone back into production.

But most of Nakashima’s works were unique. He was famous for using butterfly joints, which allowed him to select unusual, asymmetrical pieces of wood and transform them into inviting dining tables and coffee tables. Nakashima had numerous lifelong clients, and he often signed their names in ink on boards that he selected especially for them. The largest private collection of Nakashima furniture was, for a time, that of Nelson and Happy Rockefeller, who owned over 200 works that Nakashima had designed for their Pocantico Hills estate. His passion for architecture, like his passion for forestry and trees, never wavered, and he was able to weave all three activities together at his home and studio. He designed buildings on his property, and was especially enamored of parabolic shapes, which led to the creation of a line of chairs called “Conoid,” with gently curved backs, which were named for the dramatic roofline of a building he called the Conoid Studio. In a sense, Nakashima didn’t believe in flaws. In his 1981 book The Soul of a Tree, which offered a glimpse at his philosophy and his technique and life story, he wrote: “Each flitch, each board, each plank can have only one ideal use. The woodworker, applying a thousand skills, must find that ideal use and then shape the wood to realize its true potential.”

Nakashima’s Conoid Studio in New Hope, PA. Courtesy of George Nakashima Woodworkers.

The George Nakashima House, Studio and Workshop is now a United States National Historic Landmark and a World Monument, and although it’s temporarily closed as of July, 2020 due to the pandemic, the site is generally open to visitors. Today, Nakashima’s daughter Mira, who is an accomplished designer herself, works alongside a team of highly skilled woodworkers to produce both classic and new designs. A grant from the Getty Foundation has helped in the preservation and conservation of the site and its many unusual structures. There’s a museum and gallery in the city of Takamatsu, Japan where Nakashima once had a studio. In 1983, the man who once jokingly referred to himself as a “Japanese Quaker” was presented with the Order of the Sacred Treasure by the Emperor of Japan and the Japanese government. A key figure in American Modernism who spent most of his life in Bucks County, PA, Nakashima deftly combined the woodworking and design traditions of the United States and Japan. Despite his harrowing wartime experience as a Japanese American during the conflict that pitted the two countries against one another, he seemed to remain deeply rooted, aesthetically and philosophically, in both worlds.

Inside Man: Contemplating Art and the Interior World with Donald Judd

Donald Judd, 100 untitled works in mill aluminum, 1982-1986, Mill aluminum, 100 units each 41 x 51 x 72 inches.

The artistic legacy of sculptor Donald Judd (1928–1994) is getting a lot of attention this spring: there is a major retrospective at the Museum of Modern Art curated by Ann Temkin, and a massive plywood installation at Gagosian Gallery, on view for the first time since 1981. This flurry of activity has fallen, quite by chance, at an odd moment: you can’t see either exhibition in person, because—as of this writing—institutions across the United States (and especially in New York City) are closed to the public in an effort to stop the spread of COVID-19. There’s also a book, and this you can read anywhere: Donald Judd Spaces, edited by Flavin Judd, Rainer Judd and the Judd Foundation, which offers newly published photographs from Judd’s archive, as well as five essays by Judd himself.

Judd is typically classified as a sculptor, but he didn’t like that term, nor did he like “minimalism.” He described his efforts as “another activity of some kind.” He began his career as a painter, and in the late 1950s and early ‘60’s, he worked as an art critic. This role gave him access to the postwar New York art world, where at the time Abstract Expressionism reigned supreme. As a blue chip artist today, Judd’s work is immediately recognizable: geometric, orderly, colorful, architectural, and smooth. Judd wasn’t precious about craftsmanship: once he began making three-dimensional objects, he started working with industrial fabricators, especially a commercial sheet-metal shop called Bernstein Brothers, providing them with detailed drawings and plans. In 1968, he bought a cast iron building on Spring Street in SoHo, and renovated it floor by floor, using it as his art studio and residence.

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Judd in the early 1960’s in his studio on East 19th Street in New York City.

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“Untitled” (1991) is among the many untitled works in ”Judd” at the Museum of Modern Art. The exhibition opens on March 1.Credit...Donald Judd Art; Judd Foundation/Artists Rights Society (ARS), New York; Zack DeZon for The New York Times.

In 1971, he rented a small house in Marfa, Texas, eventually assembling the compound around the Ayala de Chinati Ranch and the abandoned buildings of U.S. Army Fort D. A. Russell, which would in 1979 become the Chinati Foundation, with support from the Dia Art Foundation. In addition to the collection of important large-scale works by Judd and contemporaries like Claes Oldenburg, Dan Flavin and John Chamberlain, the Chinati Foundation preserves Judd’s living quarters and studio exactly as he specified. The Judd foundation does the same in New York where his Spring Street loft building is carefully preserved as a working and living space.

Writing of the MoMA retrospective in the New York Times in February of this year, critic Holland Cotter described Judd’s early forays into 3D work thus: “It was three-dimensional, so it wasn’t painting but, he claimed, it wasn’t sculpture either. He called the new works “specific objects,” and left it at that. He titled all of these objects “Untitled,” and insisted they were devoid of metaphors, personal data or real-world references — all the lures, in other words, that art traditionally uses to draw us in.” It may have been devoid of “lures,” but it wasn’t devoid of references: Judd’s specific objects, and the dwellings and studio spaces he designed them in, were the very “personal data” and “real-world references” Cotter believed Judd eschewed. Judd was a creature of the interior.

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An installation view showing, in the foreground, “Untitled” (1963/1975); one of Judd’s earliest experimental objects (from 1961), left, with a baking pan sunk in its surface; and, right, a 1963 piece that shows him playing with space. Credit: Donald Judd Art; Judd Foundation/Artists Rights Society (ARS), New York; Zack DeZon for The New York Times.

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Some of Judd’s objects come with special effects: Peer into either end of a row of the four aluminum boxes that make up this 1969 work and you’ll find that they form a long blue corridor with a reflective surface. Credit: Donald Judd Art; Judd Foundation/Artists Rights Society (ARS), New York; Zack DeZon for The New York Times.

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Donald Judd - Daybed, 1979, Pine wood (with canvas mattress). 112 x 115 x 203 cm.

This is one of the key themes of Donald Judd Spaces, which brings readers into Judd’s material world. He placed objects and furniture in specific locations, and while he lived in New York and in Texas, he created works of art that themselves framed out space, with colors, forms, surfaces, and gaps. The Judd Foundation restored his residences and studios, so when visitors see them, they’re seeing something like a 20th century historic house museum rather than a collection of sculpture. The differences between his studio work and his forays into architectural preservation are mainly questions of scale: where he made room-size installations in his works of art, he also restored a SoHo building and conserved old structures on what is now the site of the Chinati Foundation, which could be read as gigantic Judd-type sculptures astride the landscape.

Right now during this indeterminate period of quarantine, it’s possible to read about Judd’s work, see some of his outdoor sculpture if you happen to be in Münster, Germany, the campus of Northern Kentucky University, or Marfa, Texas. You can watch an interview with Judd on YouTube via the Museum of Modern Art’s website—all part of a movement that’s taken shape in the past few weeks known as #MuseumFromHome. In a way, Judd’s work is particularly compelling right now because we’re experiencing an abundance of shared two-dimensional experiences: working remotely, reading the news on a tablet, playing games, streaming Netflix, even gazing out the window. The picture plane is all around us, signs and symbols everywhere. But inside, where we may least expect it, complexity and an abundance of forms in space abound. Our furniture, personal belongings, papers, and kitchen implements can all be seen, if we choose, as an interior landscape to be explored rather than overlooked or taken for granted. That’s the ironic twist of Judd’s temporarily hidden exhibitions: just thinking about them rather than seeing them—and indeed of Judd’s own spaces in New York and Texas—can make us see our own interior worlds in a new way.

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READ THE BOOK: DONALD JUDD SPACES

An unprecedented visual survey of the living and working spaces of the artist Donald Judd in New York and Texas.

The Art of Yun Hyong-keun: Where Nature and Abstraction Meet

Yun Hyong-keun at his atelier in Sinchon, 1974. Courtesy Estate of Yun Hyong-keun. Image Copyright: Yun Seong-ryeol.

Spend some time looking at a painting by artist Yun Hyong-keun (1928 – 2007), and you might imagine that you’re looking at a group of trees. Dark, vertical forms stand at either side of the canvas. Seen one way, they appear to be massive tree trunks on either side of an open clearing. Or seen another way, they could be the dark edges of a wooded area at night, and in between them, the beam of a flashlight splits the darkness. Yun Hyong-keun is a widely acclaimed abstract painter, but there is something unusually earthy about his works on paper and canvas. His compositions seem to echo the architecture of the natural world, not in a sweet or cloying way, but with a sense of nature’s great power. With the knowledge that he spent time as a dissident during the Korean war hiding in a forest, the sight of large, imposing trees is a complex thing to behold. Are they protectors? Do they portend danger? Yun Hyong-keun spent decades of his extraordinary career negotiating these forms two dimensionally, all the while exploring and expanding on traditional Korean painting and paper-making techniques.

Yun Hyong-Keun, Umber-Blue (1978). Oil on cotton. 80.6 cm x 100 cm. Courtesy Estate of Yun Hyong-keun. Image Copyright: Yun Seong-ryeol.

In an essay for Ocula Magazine written on the occasion of Yun’s exhibition at Venice’s Palazzo Fortuny in 2019, critic Sherry Paik recounted the artist’s harrowing youth during the decades of World War II, the Japanese occupation of Korea, and the Korean War. According to the exhibition’s curator, Kim Inhye, he never set out to be a political artist, whose work referenced or mocked propaganda. But the circumstances of his life wouldn’t permit him to be a bystander. During his childhood in the 1930’s in Cheongju, Korea was occupied by Japan, and he was 17 when the end of World War II terminated the occupation in 1945. Yun went to study painting at Seoul National University, but he participated in protests against the U.S. Military Government in Korea, which had established the school, and he was expelled. Because of his activities, Yun was then placed under surveillance and enrolled in an anti-Communist program designed to re-educate suspected communists called the Bodo League. In 1950, when the Korean War began, many members (some of whom didn’t even realize they had been signed up) were executed. Yun escaped arrest and death by hiding in the woods.

Yun Hyong-keun, Burnt Umber & Ultramarine (1989). Oil on linen. 45.5 x 61 cm. Courtesy Estate of Yun Hyong-keun. Image Copyright: Yun Seong-ryeol.

Remarkably, Yun never stopped thinking about art, or making it whenever he could. In the early 1950s, he met the artist Kim Whanki, who helped Yun enroll at Hongik University in Seoul where he continued painting. His work at this time was awash in color, and he used vivid hues to make abstract forms. He painted on hanji—a traditional Korean paper made from the bark of mulberry trees—on which color would bleed and give his abstract shapes soft, feathery edges. By the 1970s, Yun and Kim were both considered members of a movement in abstract Korean contemporary art called Dansaekhwa. Working during these decades in postwar Korea, artists like Yun and his contemporaries did not have access to abundant artists’ materials. They were creative, and used what they had at hand: Korean handmade paper (hanji), pencils and ink, even coal, burlap, and iron. According to Sherry Paik, the Dansaekhwa artists experimented with “ways of manipulating material, including soaking, pulling, pushing, dragging, or ripping paper.” 

Yun Hyong-keun, Untitled (1972). Oil on hanji (Korean mulberry paper). 49 x 33 cm. Courtesy Estate of Yun Hyong-keun. Image Copyright: Yun Seong-ryeol.

Yun Hyong-keun: A Retrospective, 2019 Palazzo Fortuny, Venice, Italy. Photo credit: © Laziz Hamani / Courtesy: The Estate of Yun Hyong-keun.

Yun was never entirely at home in Korea for political reasons, but his work started to gain attention abroad in Japan in the mid-1970s. By this time he had begun using more creative materials, particularly burnt umber and ultramarine blue paint on raw linen or canvas.

He had an exhibition in 1976 at the Muramatsu Gallery in Tokyo, and collectors in Japan began to buy his work. In the early 1990s, American Artist Donald Judd visited Korea where he had an exhibition at the Inkong Gallery in Seoul. Judd was taken by Yun’s work, and invited him to visit America, and to show his work at the Chinati Foundation in Marfa, Texas in 1994. Yun was then selected by the government of Korea to represent the country at the 46th Venice Biennale—an achievement that would have been nearly impossible to imagine in Yun’s earlier life.

Yun passed away in 2007, aged 79. The exhibition of his work at the Palazzo Fortuny was a meaningful coda to his exhibition at the Venice Biennale several decades earlier. The space in which the exhibition was staged is a grand, imperfect, sometimes raw space, with a riot of textures and colors, surrounded by water. Yun’s work always reflected nature’s mystery. He used natural materials inventively throughout his life to realize his ideas, from mulberry bark paper and burnt umber to linen and charcoal. Seen against the backdrop of this idiosyncratic, historic setting—rather than workaday perfection of a typical white cube gallery—Yun’s paintings seemed right at home: works of art, perched on the line that divides abstract design from natural forms, made with the materials and tools at hand, mapping the edges of nature, as the water lapped against the building.

Yun Hyong-keun: A Retrospective, 2019, Palazzo Fortuny, Venice, Italy. Photo credit: © Laziz Hamani.

Inspired By: Plethora Magazine

“We wanted to highlight the natural beauty and tactility of print by using a format that allowed the craftsmanship to shine trough on an excessive level. Ultimately, we created this kind of otherworldly giant…an object that no one would know exactly what to do with.”

'Anima Mundi:' the latest issues of large format (70cm by 50cm), bi-annual Plethora Magazine, created and published by  Peter Steffensen and Benjamin Wernery.

An otherworldly Giant

Plethora Magazine is an independent, biannual publication founded in Copenhagen which challenges the bounds of the conventional magazine format — conceptually as well as physically (each page has poster dimensions, 50cm x 70cm). 

Skillfully printed by the monks of a Hindu temple, Plethora Magazine is unlike any other magazine on the planet: no noise, no ads and no logos, just 52 pages of poster-size visual indulgence and tales from the life less ordinary, presented in a careful blend of quirky archive material, wondrous art prints and contemporary artist features.

What inspires us most about Plethora, is how editor Peter Steffensen and art director Benjamin Wernery are curating such a fascinating variety of content - much of it reclaimed from historical ideas, technology, and imagery - to make something entirely new. 

Here are the highlights from our conversation with Peter Steffensen.

First off, tell us about the creative / professional journey that led you to Plethora?

I come from a background in philosophy and so, in  many ways, Plethora is a natural bridge for me between the academic world and the art scene. With Plethora, we are trying to shift the boundaries between the two fields and create a new context for both, essentially blurring the lines between fiction, myth, and science - which I think is an essential aspect of art. 

Was there one main idea that led to creating an oversized magazine now, in the digital age?

Yes, in fact. As you probably know, not that long ago, most magazines published a digital version to supplement their print publication. But now, that relationship has been been inverted. So, the aim for us was to turn all the inherent and presumed 'flaws of print' upside down and then amplify and refine them to a degree were they became attributes, specifically those qualities that are impossible to digitize.

Basically, we wanted to highlight the natural beauty and tactility of print by using a format that allowed the craftsmanship to shine trough on an excessive level. Ultimately, we created this kind of otherworldly giant…an object that no one would know exactly what to do with.

Why did you believe that bigger was better?

Well, we wanted to craft a very particular reading experience. The magazine's size naturally slows down the consumption of content.  Plethora Magazine is designed to actively involve the body so as to change the way we experience the content and then, hopefully, open up a space for reflection.

What we've observed is that the magazine's size does, in fact,  help people to both slow down and become quieter as they flip through and examine the pages - which is one of the hardest things for any of us to achieve these days.

Without giving away any trade secrets, what can you tell us about the printing process?

We are fortunate to work with very skillful printers here in Denmark called Narayana Ashrama Press, which is both a Hindu temple and a high end off-set printers. It’s truly a wonderful place and so, when we print, we actually move in and stay at their guest house during the whole process. This lends a much needed air on calm to an otherwise decision-intensive and hectic process. Don’t think we could make Plethora anywhere else.

what would you say is the 'red thread' that connects the themes of all six issues of Plethora to date? 

We work from a vast and ever-evolving archive of images and subject matter that we have compiled over the years (the crossroads between art and science is definitely a preferred territory for us). And these items make up the reservoir from which we can shape and slowly built a theme for each issue. Honestly,  the themes for some  editions can be years in the making. 

Ultimately, the trick is to create subtle intersections between a variety of narratives in order to bring about the element of wonder, which is essential to Plethora.  We want to create a experience where layers of meaning are endlessly unfolding, so there are new connections being made each time you open an issue. 

What's been the biggest challenge in bringing Plethora out into the world?

Almost from day one we’ve had to carve out our own niche within the world of magazine distribution. Also because it’s such a hybrid between a curated print collection, an object d’art, and a conventional magazine. So seeking out the appropriate platforms and outlets for the magazine has probably been the biggest challenge.

Do you have a favorite feature from the first six issue of Plethora?

Once in a while we manage to stumble on a real gem. And if I was to pick one out of the lot, it would probably have to be the feature on the Selknam tribe of Terra del Fuego (also called the Hain people), from our first issue (see below).

During the long preparation for issue one, we ran across these amazing black and white images of a now extinct tribal culture. They were all wearing these strange tribal masks and their bodies were totally painted and they were standing out in the snow. The whole scene was like something out of a strange and grotesque avant-garde theater productions. 

When we researched the Hain we discovered an incredible and elaborate mythology behind the initiation ritual - more complex than any greek tragedy. 

As it turned out the image we found were taken by a German priest and anthropologist who visited Patagonia in 1923 and who happened to witness and document,  the last ever initiation rite of the Selknam tribe. The entire tribe were murdered by settlers not long after the priest's visit.

So this story just had it all - fierce drama, mystery, forgotten meaning, archetypical signs and symbols - an ancient, universal narrative somehow. Working with this story really helped set the tone and standard for how we choose our features ever since.

What can you tell us about the impact Plethora is having around the world?

Only when an issue of Plethora is exhibited and unfolded in three dimensional space, can the potential of the magazine truly comes across, and the quality of the print can be best appreciated. 

So, from the very beginning we have prioritized traveling exhibitions abroad to show the diversity of our editions and to create experiences for a foreign audience that would have a real impact. And it gives us the opportunity to meet with our collectors in person, which I think is very important for our kind of product.

How would you say that ideas and artifacts, of the past inspire you to create and innovate?

I really appreciate the different traditional crafts that we encounter on our journeys. Especially in Asia, where the artisans have a very different approach to time and craft than we have here in Scandinavia. All in all, I like most esoteric things drenched in mystery and symbols. And much of the work we do on Plethora Magazine is actually one long semiotic journey to extract the meaning behind these.

So, for now, I definitely feel that I'm in the right line of work.

Learn more and shop at www.plethoramag.com

The Selknam tribe of Terra del Fuego from the first issue of Plethora Magazine.

Peter Steffensen, Editor In Chief (pictured at right) and Art Director  Benjamin Wernery of Plethora Magazine.

“The aim for us was to turn all the inherent and presumed ‘flaws of print’ upside down and then amplify and refine them to a degree were they became attributes, specifically those qualities that are impossible to digitize.”

— Editor-In-Chief, Peter Steffensen