v.1 is RISD’s student-led publication. Its form and content change from year to year (it’s always “volume 1”).

Info & Submission Guidelines ︎

Pandemic Publishing ︎

  1. Call for Submissions, SOS Edition
  2. 3.29.20 Irina V. Wang
  3. Let Yourself Be Lifted Jackie Scott
  4. Art Is Everything Jen Liese
  5. Two Poems Ella Rosenblatt
  6. Living Room Dance Party Ariel Wills
  7. On Walking When Walking Is Advised Against Keavy Handley-Byrne
  8. Untitled Cita Devlin
  9. Ads in Corona Hannah Oatman
  10. COVID-19 and Communitas Elaine Lopez
  11. A Time for Pie Elizabeth Burmann
  12. How to Stay Motivated When You’re Stuck at Home Clarisse Angkasa
  13. Coerced Harmony (A Tour) Hammad Abid
  14. Zooming In and Out Tongji Philip Qian
  15. [Form] Ciara Carlyle
  16. Hi.txt Dan Luo
  17. A poem about boredom, a composite Maixx Culver-Hagins
  18. Eyewitness News Tristram Lansdowne
  19. Distance Maps Marcus Peabody
  20. Therapeutic Suggestion Maria Aliberti Lubertazzi
  21. Keep Your Heart Six Feet Away From Mine (and other moments) Arielle Eisen
  22. Twenty Instructions for COVID-19 Charlott Isobel Dazan
  23. Cuerno 1 y 2 Yan Diego Estrella Wilson
  24. A Monolith of Grief Regarding the Absence of Touches, or Letter to a Future Lover García Sinclair
  25. Coronavirus by the Thousands Drew Dodge
  26. Two Poems Kathryn Li
  27. Beds Are Burning Aleks Dawson
  28. Still Lifes Yidan Wang
  29. Fragments of Seva Jagdeep Raina
  30. Packing Up and Staying Woojin Kim
  31. Chronic Pain and Fermentation Ralph Davis
  32. Quarantine Letters Hannah Moore
  33. Sounds of Silence: An Isolation Soundscape Dara Benno
  34. 14 Day Detox for Designers Erica Silver

Winter 2020

  1. From the Editors
  2. The Phantom Audience, or How to “Really Do It” Asher White
  3. Some Dry Season(ing) / 5 Tales in an Embryo Room Yuqing Liu
  4. Throwing Salt, Constructing the Homeland Ariel Wills
  5. Infinity Balloon Man Jack Zhou
  6. Texas Triptych Ali Dipp
  7. Phenomenology of Bones Chris Shen
  8. Erlking Yiqun Zhou
  9. Trouble in Reality Elena Foraker
  10. Family Stories Gina Vestuti
  11. Treasure Reilly Blum

Fall 2019
  1. From the Editors
  2. Architecture and Its Ghosts Xuan Liu
  3. Fit/O!de Jeff Katz
  4. Desde La Chinaca y La China Poblana Ariel Wills
  5. Ballast Tiger Dingsun
  6. Love Letters Brenda Rodriguez
  7. The Anxieties of Plant-sitting Carol Demick
  8. Zadie & Teju Ariel Wills
  9. Smooth Stones Ali Dipp 
  10. Kantha’s Melodies Michelle Dixon
  11. Glory West Megan Solis
  12. The 50 Best Albums of the 2010s Asher White

Spring 2019

  1. From the Editors
  2. A Room without a View: Reflections on Studio Practice from a Privileged Poor Chantal Feitosa
  3. Between the Battlements Jeremy Wolin

  4. Accessing Color: Dissecting the Harvard Art Museum’s Forbes Pigment Collection Makoto Kumasaka
  5. British Club Tattoos Nasser Alzayani
  6. Making Space: Creativity and Resilience in War-Time Sri Lanka Elizabeth Dean Hermann
  7. How to Become Trans: A Proposal for the Modern-Day Gender-Agnostic Asher White
  8. Making It Up: A Conversation with Kent Kleinman Wen Zhuang
  9. “In Peace”: A Conversation with Matthew Shenoda Mays Albaik
  10. Suburbia_hours.mov Nora Mayer
  11. Negative Spaces Emily Wright
  12. Centerfold: Urgency Lab
  13. Rise Up: The Sunrise Movement Takes Root in Rhode Island Irina V. Wang
  14. After Strand Nafis White and García Sinclair
  15. Soldiers of Love? Karen Schiff
  16. Decoding Ghosts Molly Hastings
  17. An Annotated Bibliography Eli Backer
  18. Jesus, Marilyn, and Britney: Relationships between Religion and Celebrity Culture Nina Yuchi
  19. The Social (Antique) Network: Empathy in the Age of Digital Antiquing Zola Anderson
  20. My Little Episodes Michael Brandes
  21. Seeking Fair Game on Hidden Fields Reilly Blum
  22. The Should Be Here Is Not Here Joss Liao
  23. Index of Agency Sophie Chien
  24. Don’t Eat the Models Barbara Stehle
  25. Hypothetical Drink Personality Test: Who Said What, and When? Eliza Chen
  26. Dear Arabic Mohammed Nassem

Fall 2018 

  1. From the Editors
  2. How to Make a Person: A Recipe Mays Albaik
  3. Providence Votes Marcus Peabody
  4. Encounters with the Codex: Redefining Forms of Publication June Yoon
  5. How to Encounter a Puddle Anny Li
  6. A Brief List of Premises from a Maker Stuck with Paper, Politics, and Performance Yasi Alipour
  7. Art Writing and the Place of the “I” Randy Kennedy
  8. Written in Stone: Lineage, Legacy, and Letterforms Irina V. Wang
  9. The Unbearable Whiteness of Being (a Graphic Designer) Tiger Dingsun
  10. Colliers/Necklaces Théïa Flynn
  11. When One Door Closes: Examining Issues of Space and Student Curation on Campus Wen Zhuang
  12. Addressing the Empty Plinth: Lessons from Gallery Shows and Public Art Jeremy Wolin
  13. Modern Usage: In Conversation with Remeike Forbes Eliza Chen and Tiger Dingsun
  14. Dangling Threads: Remaining Unclear in Capital Everett Epstein
  15. A Vagabond Viking Voyage and Midsummer Daydream Mike Fink
  16. Everything is Interdependent Angela Dufresne
  17. La Bolita Elaine Lopez
  18. Bread Day Olive B. Godlee
  19. Against the Archive Satpreet Kahlon

2017 - 2018 

  1. Birds, Bees, and Beyond: The Nature Lab Evolves
  2. Concrete Mixer Drum Solo
  3. Negative Spaces
  4. “Printer Prosthetics” at NYABF
  5. On Writing: Nader Tehrani and Katie Faulkner
  6. On Writing: Marie Law Adams and Dan Adams
  7. On Writing: Kunlé Adeyemi
  8. Connecting Food and Design
  9. Remixing Architectural Discourse
  10. Genesis : 1: Beret Shit
  11. “No voy a actuar en el mundo antes de entenderlo”: Una conversación con Alfredo Jaar
  12. “I Will Not Act in the World Before Understanding the World”: A Conversation with Alfredo Jaar
  13. Imagining Irmgard
  14. Afterwords: Bite
  15. Afterwords: Portals
  16. Afterwords: Calendar
  17. Seeking Drafts

Soldiers of Love?

Karen Schiff (Lecturer, THAD, EFS, Graduate Commons)

I came to Cornel West’s MLK Series Keynote address on January 23, 2019, in which he reflected on Martin Luther King’s legacy of love, with a question in mind. I had heard West speak before, at two gatherings preparing for the awful “Unite the Right” rally that had taken over Charlottesville, Virginia, on August 12, 2017. And I knew that he had participated in a King-style, nonviolent protest there, as part of a group that confronted the alt-right organizers of that rally, at the event’s epicenter. Given the hatred he had witnessed there, and everything else that has happened since, I wanted to know: What did he think about the alt-right now? Just as important: Would he continue to be the same kind of love-soldier that he had been on that dreadful day?

The “Unite the Right” rally in Charlottesville had been called by Richard Spencer, the leader of the alt-right, supposedly to lobby for the preservation of a Confederate monument in a downtown park. The statue had long been a point of contention for local groups arguing over the legacy of the (slave-holding) South, and this latest rally became an excuse to demonstrate white supremacist hatred to a nationwide audience. Right-wingers, including the KKK and neo-Nazi groups, came from across the country. Many brought guns. Violence was very much in the air: the night before the scheduled rally, an unadvertised alt-right flaming-torchlight parade on the University of Virginia campus had ended in vicious attacks on students and faculty. Saturday turned deadly. One of the alt-right sped his car into a group of protesters, and the horrific crash killed 32-year-old protester Heather Heyer. Two police officers—Trooper-Pilot Berke M. M. Bates and Pilot Lt. H. Jay Cullen—died when their helicopter crashed that day, too, and many other people were injured. So at RISD, when West quoted to us a question from W. E. B. DuBois’s Black Flame trilogy—“What does courage, fortitude, do in the face of brute force?”—I knew that in Charlottesville he had answered it by risking his life.

I had decided to go to this rally, in part, to learn more about the alt-right. I had been worried about them since Richard Spencer had held a “Hail Trump” rally, complete with Nazi-style salutes, in Washington, DC, before the 2016 presidential election. I also went to Charlottesville to support friends who lived there. We all felt vulnerable. So now, a year and a half (and various mass murders by white supremacists) later, what might West say about the alt-right? What kinds of strength did we need? How could King’s philosophy of love still apply?

To understand the motivations behind my questions, you should know more about what happened to West in Charlottesville. He had been a keynote speaker there, too, to give his audiences strength before the “Unite the Right” rally. Saturday morning, speaking from the front of a small, crowded church, he startlingly reminded us that we could get “hit or shot” while “keep[ing] love at the center” and standing for “Truth” and “Goodness.”1

Trained nonviolent activists, including an interfaith group of clergy, on August 12, 2017, in Charlottesville, Virginia. Photograph by Steven Martin/National Council of Churches.

After that sunrise gathering, West and nonviolent protesters, including clergy of many faiths, formed a human chain and marched toward the park where the alt-right rally was due to take place. Untrained supporters were told to keep our distance. The group formed a line and offered individual prayers as the alt-right jeered.Then a subset of the original group, about twenty people, moved to block the entrance to the park. West and this smaller group aimed to demonstrate that the authority of love overruled the city’s legal permit for the rally. They would break what King would call an “unjust law” and try to physically prevent the alt-right from getting to the rally, so it couldn’t happen. As West later told Amy Goodman of Democracy Now!, “We were there to get arrested” for interfering.3 In the tradition of King’s nonviolent civil rights protests, publicity from their arrests would expose the threat to civil society posed by the alt-right rally. If they got injured in the process, this would reveal the alt-right’s depravity. The protesters were “trained … to greet all acts of violence with love and concern,” said Steven Martin, from the National Council of Churches.4 But the protest did not go as planned.

Anti-fascist warriors, or “antifa,” also showed up. They had also assembled from around the country to prevent racist violence. Some brought weapons, though generally less deadly ones than the alt-right’s guns. On Saturday morning, I had asked a white antifa warrior from Chicago why he was carrying a long stick, given the Left’s emphasis on nonviolence. He greeted my surprise with sad patience. He said that he and his colleagues (of all races) “could not stand by while people of color were getting attacked without provocation.” This was, at root, a different logic of protest.

Events unfolded in a crescendo of tension. West’s group looked on as the alt-right and the antifa approached the park, then the nonviolent activists dispersed at 11:00 AM, amidst the danger of the other two groups facing off.5 After the subset of nonviolent activists reassembled to block the entrance to the park, the alt-right repeatedly and forcibly pushed through the human chain of this smaller group; the alt-right eventually got fought back by the antifa.6 West was afraid that if not for the antifa, his group would have been “crushed like cockroaches,” as he later told Goodman. Meanwhile, the police were “holding back” at the edges of the park and “allowing fellow citizens to go at each other.” Armed militiamen lined the park, but their role was opaque. Mainstream media focused on the antifa fighting the alt-right, and the moral issues posed by West and his group got drowned out. Or the entire scene became a glaring moral issue. The city declared a state of emergency and cancelled the rally about half an hour before it was due to start at noon. Officials finally took charge and cleared the park.

Did the violence of the confrontation render the peaceful protest moot? Speaking with Anderson Cooper on CNN, West attempted to answer this question: “There was no space for love and justice, given that vicious hatred.”7 On the ground and in the news, the “Unite the Right” event was focused on survival, not morality, not love. West told Goodman, “I’ve never seen that kind of hatred in my life.” He admitted to her his own impulses toward violence, as well: “[The neo-fascists] are lucky I didn’t lose my holy ghost, to tell you the truth, because I wanted to start swinging myself. I’m a Christian, but not a pacifist, you know. But I held back.”

How would King have responded at Charlottesville? Could he have maintained the space for love and nonviolent protest? West suggested answers in his RISD speech. He reminded us of how King consistently stood for nonviolence during disagreements with Malcolm X about protest strategies. And he quoted King’s challenge to young protesters in Birmingham: “Do you have your cemetery clothes on?” King accepted that nonviolence carried mortal risks. West had reminded us of this in Charlottesville, too . . . but that was before he had faced that mortal danger. In the event, West had found hope in the antifa, and was grateful for their sometimes violent defenses.

Given all of this, you can see why I wanted to know: A year and a half after Charlottesville, did Cornel West think that love can overpower the alt-right’s violence? Or that violence can crowd out love? Considering the appetite for blood in the media as well as the country, could any nonviolent civil disobedience based on morality still hope to have any impact? Despite West’s ambivalence about nonviolence, I heard some deep chords resounding in his speech at RISD. He called insistently for spirited commitment to timeless values. In sum:




These are unalienable and right: stay true.

This message was fully aligned with the legacy of Martin Luther King, who held that such values would sustain nonviolent protest through any circumstances. West spoke of nourishing these noble principles through “deep education,” and implied that sticking to them would unravel today’s neo-fascism.

Dr. Cornel West and audience members at RISD for West’s MLK Series Keynote address, January 23, 2019. Photograph(s) by David O’Connor.

Though I was—and am—inspired by West’s message at RISD, I find it oblique and unsatisfying following the intense experience in Charlottesville. I wonder whether West might have been trying to inspire himself as much as us. Directly after Charlottesville, West’s declarations to Goodman sounded more relevant yet still unspecific: “We can’t just stay woke. We’ve got to stay fortified.” Did “fortified” mean “nourished” and strong in resolve, or strong and “fortified” as in “armed”? He continued with a prescription that turned abstract: “We need prophetic fightback, progressive fightback. It’s got to be multiracial, but it’s also got to be critical of capitalism and the empire, along with patriarchy and white supremacy. White supremacy certainly is at the center, but it can’t just be a matter of talking about race isolated from these other very ugly realities.” West’s vague messaging leaves me wanting more, especially now that the battles and the alt-right have changed.

One year after Charlottesville, “Unite the Right” organizer Richard Spencer admitted that the alt-right organization had fizzled, but he and reporter Jacob Siegel agreed that “white identity politics” had gotten stronger.8 And now, white nationalists are working undercover, online. A recent screenshot of 4chan, an alt-right networking website, showed people plotting to disrupt conversations about the next Democratic presidential nominee by posing as concerned leftists and questioning candidates’ progressive credentials. In this new scenario, how can West’s homilies translate into pragmatic, anti-fascist “fightback”?

Other people from West’s protest in Charlottesville offer concrete strategies. Political action: Rev. Dr. Traci Blackmon, who spoke at the gatherings, demands voting for progressive policies and candidates.9 Community and online organizing: Rev. Brittany Caine-Conley (called “Smash,” as in “Smash the Patriarchy”) started Congregate C’ville to organize the formal protest, in the spirit of #LoveOverFear.10 Strengthening the social fabric: Rev. Osagyefo Sekou, who was a key figure in the gatherings and the protest, calls for “building communities where there are no strangers” in his essay “The Task of the Artist in the Time of Monsters.”11 All of these clergy uphold the centrality of love, as did King.

To my mind, the most promise lies in blending abstract ideals with specific actions, boundless love with righteous rage. I think of artist E. J. Hill, who writes in “A Love Letter” about hearing news of Charlottesville when he was at a wedding, and who concludes that the love we need is not “a flowery, hugs-and-puppies kind of endeavor” but something edgier: “[a] love that vehemently demands respect.”12 We need tireless vigilance in vetting online postings, the courage to condemn hatred, and also the vision to shore up enduring truths. Lest that last part sound too lofty and vague, I’ll tie it to something else West talked about at RISD: strengthening moral priorities in artmaking. We can build the change we want to see in the world by using artwork to put new frameworks into concrete forms. This could mean making issue-oriented art, yet it could also mean having a sense of driving conviction behind whatever we do. Full-hearted art. Art with spine. The times call for applying the historically strong, terrified, determined love that West and his group were demonstrating in Charlottesville, so it can outshine and supercede violence.

Let’s get on task.

1. You can hear West’s speech in Charlottesville at www.youtube.com/watch?v=LQ82aD6n6zg.
2. You can watch West and others offering prayers at www.youtube.com/watch?v=FaOFT4S9v8k.  

3. Democracy Now! clip at, www.youtube.com/watch?v=aeOZ2BKa1FQ.

4.  Quoted in Celeste Kennel-Shank, “Faith Leaders on the Front Lines in Charlottesville,” at www.christiancentury.org/article/faith-leaders-front-lines-charlottesville.

5. See Martin’s blog post, “Reflections from Charlottesville,” at https://nationalcouncilofchurches.us/reflections-from-charlottesville.

6. See the testimony of Brandy Daniels, in Dahlia Lithwick, “Yes, What about the ‘Alt-Left,’” at https://slate.com/news-and-politics/2017/08/what-the-alt-left-was-actually-doing-in-charlottesville.html.

7. Cornel West on CNN, with Anderson Cooper: www.youtube.com/watch?v=rmCLuHK2lrs.

8. Jacob Siegel, “The Alt-Right One Year after Charlottesville,” www.tabletmag.com/scroll/268297/the-alt-right-one-year-after-charlottesville.

9. See Traci Blackmon, United Church of Christ News, www.ucc.org/news_rev_traci_blackmon_calling_for_action_against_white_supremacy_08182017.

10. Smash (Brittany Caine-Conley), quoted in Abbey White, “A Charlottesville Faith Leader to Unite the Right: ‘Love Has Already Won Here,’” www.vox.com/identities/2017/8/14/16140506/congregate-cville-charlottesville-rally-protest-interview.

11. Osagyefo Sekou, “The Task of the Artist in the Time of Monsters,” http://revsekou.tumblr.com/post/159679199437/the-task-of-the-artist-in-the-time-of-monsters.

12. E. J. Hill, “A Love Letter,” www.x-traonline.org/online/ej-hill-a-love-letter/.

Karen Schiff recently delivered a lecture, “Anti-Slavery, Pro-Dreyfus: Picasso’s ‘Les Demoiselles d’Avignon’ as Resistance to Prejudice,” at Kalamazoo College.