Elissa Auther is, states in the reading that “Elissa Auther is Associate Professor of Contemporary Art at the University of Colorado, Colorado Springs and Adjunct Curator at the Museum of Contemporary Art, Denver. Her book, String, Felt, Thread and the Hierarchy of Art and Craft (University of Minnesota Press, 2010), examines the innovative use of fiber in American art and the impact of its elevation on the conceptual boundaries distinguishing “art” from “craft” in the post-war era.” Auther starts by comparing two works of rope and wire. She points out that these two pieces could have been made by the same artist but there were received very differently when exhibited. “Fiber art in this period (1960s & 70s) was typically viewed as neither art not craft, but as between the two categories, thwarting the works’s potential to undermine the hierarchy of media responsible for fiber’s low aesthetic status.” …show more content…
Tawney’s work exists in a limbo that is endemic to much contemporary craft; it has departed from craft and function without quite arriving at
The idea that art can be a service to people- most importantly a service to poor and disenfranchised people is one that may be disputed by some. However, Elizabeth Catlett and other artists at the taller de Graffica Popular have proved that art could be made to service the poor. Catlett in particular is someone who has always used her art to advocate for the poor and fight injustices. While her activism and political views were very impactful, they were also very controversial. Catlett`s art and activism influenced African American and Latin American art by changing the narratives of Black and Brown working class women. In their books titled Gumbo Ya Ya, The Art of Elizabeth Catlett, African American Art: The Long Struggle, and Elizabeth Catlett: Works on Paper authors Leslie King-Hammond, Samella S. Lewis, Crystal Britton, Elizabeth Catlett, and Jeanne Zeidler speak of the work of Catlett. In a paper titled -----, ---- also speaks of the work of Elizabeth Catlett and her legacy as an activist.
Born in 1951 in Osaka, the third largest city in Japan, Yasumasa Morimura is a Japanese artist who has become well-known for his captivating and elaborate portraits which emulate iconic art historical images as well as aspects of mass media and popular Western culture. He is able to realistically slide into the roles of art historical icons such as the Mona Lisa as well as prominent actresses such as Marilyn Monroe through extensive preparation. A majority of his portraits deal with issues such as cultural and sexual appropriation as well as the multifaceted, complicated relationship between Japan and the West. Costumes, makeup, props, and digital manipulation are used to produce provocative, large-scale self-portraits which challenge these
The twentieth century has witnessed many transformations in the ways we produce and respond to works of art. It has seen the rise of altogether new media, approaches, and a wealth of new interpretative frameworks. The emergence of manufactured goods, modernism, and a ubiquitous mass culture contribute to the upheaval, in the 1960’s and 70’s, of established art practices and approaches. Pop Art emerges as an important response to, extension of, or parody of what Clement Greenberg called “Ersatz culture” and “kitsch”, which, to paraphrase Greenberg, represent the omnipresent abominations of commercial and replicated art (Greenberg 9). This essay will observe and discuss the interaction of Canadian pop culture, art, and identity in Joyce Wieland’s “O Canada (Animation)”, and will underline how works of Pop Art serve to elevate kitsch into “a new state of aesthetic dignity” (Eco 228).
The earliest forms of art had made it’s mark in history for being an influential and unique representation of various cultures and religions as well as playing a fundamental role in society. However, with the new era of postmodernism, art slowly deviated away from both the religious context it was originally created in, and apart from serving as a ritual function. Walter Benjamin, a German literary critic and philosopher during the 1900’s, strongly believed that the mass production of pieces has freed art from the boundaries of tradition, “For the first time in world history, mechanical reproduction emancipates the work of art from its parasitical dependance on ritual” (Benjamin 1992). This particular excerpt has a direct correlation with the work of Andy Warhol, specifically “Silver Liz as Cleopatra.” Andy Warhol’s rendition of Elizabeth Taylor are prime examples of the shift in art history that Benjamin refers to as the value of this particular piece is based upon its mass production, and appropriation of iconic images and people.
My goal for this paper is to give a practical critique and defense of what I have learned in my time as a Studio Art Major. During my time here I have learned that Pensacola Christian college’s definition of art “art is the organized visual expression of ideas or feelings” and the four parts of Biblosophy: cannon, communication, client, and creativity. Along with Biblosophy I have studied Dr. Frances Schaeffer 's criteria for art, seeing how the technical, and the major and minor messages in artwork. All of these principles are great but they do need to be refined.
Crooked Beak of Heaven Mask is a big bird-figure mask from late nineteenth century made by Kwakwaka’wakw tribe. Black is a broad color over the entire mask. Red and white are used partially around its eyes, mouth, nose, and beak. Its beak and mouth are made to be opened, and this leads us to the important fact in both formal analysis and historical or cultural understanding: Transformation theme. Keeping that in mind, I would like to state formal analysis that I concluded from the artwork itself without connecting to cultural background. Then I would go further analysis relating artistic features to social, historical, and cultural background and figure out what this art meant to those people.
In “Is Art a Waste of Time?” Rhys Southan examines Effective Altruists’ (EA’s), an organization that advocates people to pursue a career that provides money for generous donations (Southan). Southan also explains how EA’s believe that it is an ethical choice in giving up one’s hobbies to increase their income for those living in extremities (Southan). Despite the EA’s view of ethical standards, there are many variations of what people consider to be right and wrong behavior. Jobs such as being a teacher, a doctor or an artist, all have related ethical principles in which could define how moral a person is in their occupation. An ethical career is one that allows a person to have integrity, compassion and passion when helping others.
Jones, Leslie C.. Transgressive Femininity: Art and Gender in the Sixties and Seventies. Abject Art: Repulsion and Desire in American Art. New York: D.A.P., 1993.
Robertson, Jean, and Craig McDaniel. Themes of Contemporary Art: Visual Art after 1980. New York:, Oxford UP, 2013.
Varnedoe, Kirk. A Fine Disregard: What Makes Modern Art Modern. New York: H.N. Abrams, 1990. 152. Print.
In the poem “One Art” the thesis statement declared in the first stanza, on the first line as “The art of losing isn’t hard to master” also repeating it again in line 6 and 12. The statement is better interpreted as “The skill of losing is not hard to attain”. Bishop speaks in the poem as if she has successfully mastered the skill of losing. She also goes around in circles admitting that the art of losing is not hard to master as if that is what she is making herself believe is true. She is also helping the reader create a habit as the reader reads and repeats the refrain of “The art of losing isn’t hard to master” not to mention the line 4 where she tells the reader to make it a habit to, “Lose something every day”.
When analyzing artwork, in any form, there are often times social contexts in which can be interpreted. Not always does the history behind the painting need to be revealed to fully understand the concept of the artwork, yet it is helpful in determining if the artwork is truthful in its representation. Although in analyzing artwork it is likely that there are drawbacks to considering the social context. To illustrate this point, I'm going to use the visual arts as my medium of choice. Understanding the social context can be an important tool. An advantage of knowing the history of the painting or sculpture can really enrich our knowledge, being in the 21st century, about some of the social periods from previous times. It can demonstrate how traditions were carried out, how they had an impact on the different social classes. It's a visual teaching aid of a sort. Even in the time period of which the artwork was created can be used as a tool to show how the life was in different parts of the world. It was also used as a hammer in the realist movement to show the upper classes that life for the poor was horrible. The visual arts is the only medium in which the pictorial image creates a universal language in which anyone, regardless of nationality or social class can interpret. The text which is created by this language often creates a context which is left open to interpretation. Contexts are created by the artist, critics, judges, the public, essentially, any one who views the work and forms an opinion relating to it. The contexts stem from subject or content of an artwork, and are usually facts regarding the content. Yet, the contexts almost always have backgrounds themselves, therefore making the original contexts, texts. This will be more clearly illustrated later. The chain is seeming to be a never ending process. There are always more conditions to the previous ones. All context, therefore, is in itself, textual. This concept of all context in itself textual is a post-structuralist strategy. A man named Derrida is a man who has developed this idea that the post-structuralist concept of every statement made, can be interpreted in infinite ways, with each interpretation triggering a range of subjective associations. Every statement has an association, therefore it's a sort of domino effect.
Throughout the vast history of visual art, new movements and revolutions have been born as a result of breaking past conventions. This idea of moving past traditional styles was done by many artists in the 1950s and 1960s, including those artists who participated in the many different abstract movements. These artists decided to abandon old-fashioned techniques and ideas such as those of classical Renaissance, Baroque, or even Impressionist art. One of these new conventions, as discussed by art historian Leo Steinberg in his essay, “The Flatbed Picture Plane,” is the concept of a flat and horizontal type of plane in a work that does not have a typical fore, middle, or background like that of the traditional art from classical periods previously mentioned. The flatbed picture plane that Steinberg refers to is similar to that of a table in which items can be placed on top of, yet they are merely objects and do not represent any space. In his article, Steinberg explains that the opposite of this flatbed plane is the
Weaving is a common thread among cultures around the world. Weaving is a way of producing cloth or textile. Today we have machines that weave large-scale textiles at cheap prices. Production of cloth by hand is rarely engaged in today’s Westernized societies. Not many people are thinking about how the fibers are actually constructed to make their clothes. However, in other cultures across the world the tradition of weaving still exists. By comparing three cultures that continue weaving as a part of their tradition we can see similarities and the differences between them. The reasons that each culture still weaves vary, as do the methods and materials. The desired characteristics of the cloth also vary around the world as each culture values different aesthetics.
Barrett Terry. Criticizing art: understanding the contemporary. (UTSC library). Imprint New York, NY: McGraw-Hill, 2012. Print.