Friday, April 23, 2010

The Quotidian Object

Doris Salcido, Image Info

Tara Donovan, Image Info

Cornelia Parker, Image Info





Sara Lucas, Image Info


Barbara Kruger, Image Source
1.Given the immense influence of the readymade on sculpture, can it be said that its largest influence has been on the use of photographs? Or does the intangiblility of the photograph make it relate less to the term readymade than objects do, simply because they exist in space?
2.Is the theory of fetish use only related to castration, or other types of trauma as well?
3. Does an aesthetic experience have to be pleasurable
4. What does Iverson mean by disinterested? Disinterested in what? Is interest simply something that sustains our attention?
5.Does the readymade really imply disinterest in aesthetics? Or is its effort towards pointing to a different aesthetic than the traditional?



Monday, April 19, 2010

Art and Identity: Whose Face Is It Anyway?

Ruth

Lis 'Thesis'

Lis 'My Mind On My Money, an My Money on My Mind'

Lili 'Cold Medicine'

Keith

Joe F.

Jen ' Alterego'

Jaemin

Emily

Debra

David

Daniel. who lies.

Crystal. with a mustache.

Crystal. I mean Colonel Sanders. I mean Crystal.


Carrie 'One Track Mind'

Saturday, April 17, 2010

Art and the Body



Renee Cox
image info



Kara Walker
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Jenny Saville
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Zhang Huan
image info

1. Is our attraction to the grotesque partly because of our repulsion?

2. Are artists our modern day 'tricksters,' confronting our communities with what they may not want to think or see?

3. I question whether we find things that enter or exit the body grotesque because they somehow invade our concrete sense of self. Maybe they also remind us of infirmity, old age and death.

4. When does the grotesque become not grotesque? When we identify with it?

5. In the same way we consider what comes and goes in and out of our orifices as grotesque because it reminds us of our transience or death, do we find the sexual grotesque in general?

Art and Identity

1.Is Identity a construct or is it inherent?
Viewing the work of Nikki S. Lee makes me think it is both a construct and inherent. She becomes an Ohioan, a lesbian, a swinger, a punk rocker and more, but she stays Korean. Maybe our ethnic identity is inherent. Maybe our age, too.

2.Who do we imagine the mythic Artist is now? Do we have a myth analagous to the 'genius' or 'social outcast'?
One newer 'type' of artist may be the Young Savvy Artist- she/he is young, stylish, smart, computer savvy- i don't know if it's a myth or not, but I don't know if that sort of internationally cool young person artist type existed before television and the internet? Or if that is a new sort of archtype that came from the Young Brits. Although, there was the New York School, they were young and cool, but all men.

3.What is identity?
Webster's Dictionary:
Etymology: Middle French identité, from Late Latin identitat-, identitas, probably from Latin identidem repeatedly, contraction of idem et idem, literally, same and same
Date: 1570
1 a : sameness of essential or generic character in different instances b : sameness in all that constitutes the objective reality of a thing : oneness
2 a : the distinguishing character or personality of an individual : individuality b : the relation established by psychological identification
3 : the condition of being the same with something described or asserted

4.Who decides our identity?
I think the best one can do is attempt to influence the label you may get, but in the end people are labeled from the outside. However, a label may not be your true identity-certainly it isn't. I don't know if one decides one's own identity or some of it is predestined- the color of skin, unless your micheal jackson, your age, etc.

5.How have the influences Nochlin lists in the last paragraph changed since 1971?
"the situation of art making"- it's global now. information super highway. television has greatly expanded.
art academies- in my experiences at 3 universities,there is a majority of women studying the arts
systems of patronage-
mythologies-







Nikki S. Lee
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Gran Fury
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Gran Fury
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Mary Kelly
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Robert Colescott
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Pepin Osorio
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Kerry James Marshall
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Sunday, March 7, 2010

Images from Radicant, p 143-175


http://www.theage.com.au/news/Arts/Guerillas-in-their-midst/2005/06/13/1118645744817.html
Cameroon artist Pascale Marthine Tayou with his plastic bag installation



http://www.eyestorm.com/artists/profile/Bertrand_Lavier.html
Bertrand Lavier Walt Disney Productions, 1998


http://www.artnet.com/galleries/Artwork_Detail.asp?G=&gid=588&which=&aid=660360&wid=425543821&source=inventory&rta=http://www.artnet.com
Cesar Baldaccini, Expansion from Mémoire de la Liberté, 1991




http://www.kunstmuseenkrefeld.de/e/ausstellungen/ausstellung/hl20090920.html
Yves Klein
Le Vide, 1961
Museum Haus Lange, 2009
Photo: V. Döhne




http://www.theage.com.au/news/design/art-in-the-bag/2008/03/05/1204402517811.html
Oversize ... Sylvie Fleury's giant Chanel bag.

Thoughts, Questions, Responses to Bourriaud's Radicant, pages 143-175

1. I question Bourriaud's use of the term 'original element' when describing what, of our 'cultural production,' will 'truly serve' the culture p 143. If an artwork is original to that artist- that is, if an artist arrived at a work spontaneously and sincerely, isn't that original? or as original as something really can be?

2. Bourriaud says appropriation is one of twentieth century art's archetypes. Webster's definition of archetype is: the original pattern or model of which all things of the same type are representations or copies. If appropriating is making use of something that is not yours; in terms of an image, copying it, and an archetype is an original that is meant to be copied, then that's funny. The practice of copying is the model to be copied. Not an earth shattering observation, but a nice dovetail.

3. "The monster exists only as opposed to nature" Nicolaus Bourriaud, Radicant p 153. "Battle not with monsters, lest ye become a monster" Friedrich Nietzsche. Short one, but affirming the same notion that it is resistance that creates a monster.

4. On page 161 Borriaud says "one could designate as artistic any activity involving the formation and transformation of culture." Is it possible that an artistic activity is any activity that involves the formation and transformation of an individual? Not to be traditional, with the artist as a solitary genius making beautiful paintings in his studio, but as a culture is transformed individual by individual and an artist, in this sense, is an adventurer and map maker, encouraging others by sharing her experiences and insights?

5. "Art gives an account of the.... tensions between the image that an epoch has of itself and the image it actually projects." p164. Why not " the tensions between the image an epoch has of itself and its actual self? Does an epoch have a self? Does an epoch project an image? What is an epoch?

Epoch: Function: noun
Etymology: Medieval Latin epocha, from Greek epochē cessation, fixed point, from epechein to pause, hold back, from epi- + echein to hold — more at scheme
Date: 1614
1 a : an event or a time marked by an event that begins a new period or development b : a memorable event or date
2 a : an extended period of time usually characterized by a distinctive development or by a memorable series of events b : a division of geologic time less than a period and greater than an age
3 : an instant of time or a date selected as a point of reference (as in astronomy)

Does a measure of time have a self image? Maybe the individuals alive in that time share some commonalities in their self images, or in their beliefs about what is going on at that time and their statements create an image, but it is still a projection of those individuals. Technically, a self image is a projection of the ego onto the self. If the root of epoch means 'cessation, fixed point, to hold' then it is, alas, like a projection, an illusion. There is no fixed point in time. That's wishful thinking. I guess what I am trying to get at, here, is that art is a function of an individual. Not an epoch, or a time. And as such, the result might be communal, but the making of it is personal.

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