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The “Couple in the Cage” was an exhibition called “ A Savage Performance” curated by Coco Fusco and Guillermo Gomez-Pena. The exhibition was displayed across several European countries and some states in the United States. In the video, we see both Coco and Guillermo in a cage. They carry them around in the cage. The audience feeds them through the cage and takes pictures with them. In the trailer, we also see interviews with the audience. The video also juxtaposes old footages of exhibitions alongside this exhibition. Both characters are dressed in stereotypical attire. There are both characters because they decided to put on a show. The exhibition is not real and the tribe they told the audience they came from is not real. This trailer is part of a longer documentary, which goes into more details about the cities they visited, and commentary from the audience watching. The theories I will be employing in this analysis are ethnography, displaying the other in reference Sara Baartman and the politics of exhibiting.
Professor LaFleur in lecture on November 11 mentioned, “Museums were extremely powerful in shaping the way people saw the world” (Lecture 007). This same reasoning is why Fusco and Pena embark on this ethnographic journey. By displaying “A Savage Performance”, we see that they are subverting the past notions of ethnography. Ethnographic museums as the ones Sara Baartman was displayed in served a purpose and created a certain kind of discourse. “Discourse do not simply reflect reality, or innocently designate objects; rather they constitute them in specific contexts according to particular relations of power” (Lidchi, p. 185). Lidchi goes on to say that ethnography was created by the dominant culture in the imperial c...
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...amic shifts because first Coco Fusco and Guilermo Gomez-Pena put themselves on display. There was no outer force controlling them, they were in charge of whatever narratives were being told to the public. We notice in the video that the camera is mostly on the audience throughout the clip. It shows that the audience is the “subject” of the film. While the spectators think the specimens are on display, they are the ones being watched. We observe their behaviors throughout the documentary. We the viewers are looking in on them. Power is in the hands of the “natives” as opposed to the ethnography and bodies displayed in the past.
In conclusion, “A Couple in the Cage” is a throwback to past ethnographic fairs and museums that were used to degrade the natives in the past. Finally, watching this video today calls into question the treatment faced by natives in the past.
In this context, the opening of the Ulster Folk Museum, located in Cultra in County Down, Northern Ireland (and now linked to the Ulster Transport Museum), in 1964, might theoretically be seen as a strategy in the ongoing attempted maintenance of unionist hegemony and social control in Northern Ireland. This might especially be assumed in that the early 1960s were a time when pressure for reform in Northern Ireland was increasing, and when the governing unionist coalition was fracturing, partly under the strains of early deindustrialisation.[8] Such a tourist site might also be seen as a propagandistic effort to appeal for political support (or reduced political opposition) from those with ancestral links to Ulster and its “traditions” in the wider diaspora. There are however manifold reasons for thinking that it may be rather too tempting to exaggerate the political intentions behind the formation of such a museum at such a time. Foucauldian notions of the exertion of knowledge-power over the human body have been rightly criticized (even when applied to more favourable contexts) in that they fail properly to address complicated questions of agency and the issue of in whose interest any given strategy was exerted.
...” (Hill 435). The practice that she encountered many years before is still the same and the reader gets to see the dehumanizing effects of stripping slaves and putting them in bondage worse than animals more through the eyes of Aminata.
The film, "Couple in the Cage", represents how indigenous people were taken around the United States like circus acts. Oboler and Flores had similar ideas about what it means to be Hispanic. The "Monroe Doctrine" proved Latinos have been seen as dependents in the United States since the beginning. Finally, Joseph and Roseberry investigated the term “culture” in their pieces. This essay will explore how the film “Couple in the Cage” illustrates concepts written by Flores, Oboler, Monroe, Joseph, and Roseberry about to Latinos in the United States. (90)
Works Cited Chin-Lee,Cynthia. Amelia to Zora: 26 Women Who Changed The World.Charles Bridge, 2005. Ergas, G. Aimee. Artists: From Michaelangelo to Maya Lin. UXL, 1995 Lin, May. Boundaries. Simon and Schuster New York, 2000. Cotter, Holland. “Where the Ocean Meets the Mountain”. New York Times May 8: C23.
“Deep in the jungles of South America, there's two tribes that remain isolated from the rest of the world. Most would call them barbarians, but in reality they're humanity in its most simple form. They don't have the distractions of everyday technology and are more attuned to the most basic of human natures and stand side by side with nature instead of destroying it. As an anthropologist, I decided to spend a month with these people and see how they react to an outsider and study how they interact with each other. I’ll be making camp in the neutral area between the two tribes as to not show favoritism between them. I’m setting off tomorrow through a private plane service in Brazil. I look forward to sharing my experience with you when I return.”
This week, I could see that it is impossible to understand a performance without knowing its social/ cultural context. At first I watched Jerome Bel’s The Show Must Go On, I found it was experimental. However, Shirtology, Bel’s another performance, was the weirdest and embarrassing piece that I had ever seen. It was a couple of days later when I could comprehend the intention of the video where he changes his shirts for six minutes. He was challenging the capitalistic structure of choreography; he was refusing to adapt to the tastes of the audience. In Cult Plastic, Voaugust says that “his work reveals how deeply we have been socialized and colonized to experience and create performances” (Voaugust, 2017). Artists cast a doubt on the social
Museums collect and display various materials to show the way of life of particular communities. The Aboriginal housing possessions within virtual museums educate people about their culture, and explain how decolonization assimilated them into modern society. This forms the basis of Julia Emberley’s article entitled “(un)Housing Aboriginal Possessions in the Virtual Museum: Cultural Practices and Decolonization in civilization.ca and Reservation X.” Emberley examined an analysis of houses and housing practices based on two virtual museum displays related to Aboriginal culture. Emberley’s article sheds light on how museums use artifacts to depict different communities. In reality, museum
‘Savage Beauty’ was an exhibition that pushed the boundaries of museology, in its artistic, social and critical undertakings. The questions brought to bear by the exhibition of contemporary art and culture in various situations is something I am interested in researching further with a degree in curating.
Handler, Richard and Eric Gable. “Source E”. The New History in an Old Museum: Creating the
knowledge of cultures or peoples can be based on false stereotypes and notions. Museums have always been based on displaying things, educating the public through exhibiting materials and the false notions from the public are one thing that museums refuse to propagate.15 However, refusing to display these well-known, popular yet false data sometimes can hinder the feedback on a specific exhibit, displaying accurate but not the popular expectation of the specific subject. Museums carry a great impact on society’s understanding of native cultures through their displayed information and most museums are history museums with a considerable majority being Native American materials.16
Staniszewski, Mary Anne. The Power of Display: A history of Exhibition Installations at MOMA. Cambridge: MIT Press, 2001
“If some artists in this show seem to be speaking a bit too literally, that may be because influencing local audiences was a more urgent calling than winning the approbation of far-off western institutions(Farago)”.
Imagine a life where each day brings the torture of being trapped in a cold, hard cage of steel, bars surrounding one and creating little to no room to move. Imagine the feeling of being held back and being forced to sit and watch what life has to offer to others! A life where opportunities are not given and hope is just a slight feeling that fades more and more with each passing day. This is the life of a caged bird described in Maya Angelou’s poem Caged Bird, but just because there are these bars restraining one’s physical self does not mean that they will restrain one’s ability to dream or stand up for themselves. Angelou's poem Caged Bird portrays the struggles that African Americans faced in the past through symbolism on two birds from
In 2007, Charles Esche and I published the book Mögliche Museen1 (Possible Museums), which is dedicated to the development of museums for Modern and contemporary art. Together with different authors, we explored the potential of public museums for renewal and education as well as for (critical) reflection on social change by using ten examples from the past fifty years. In this connection, we took a particular interest in those historical moments in which changes that were previously unthinkable suddenly seemed possible. Hence potential museums are also conceivable museums, ones that we can imagine as an alternative to existing concepts. We were interested in the ambivalence of these institutions that oscillate between ideals and social reality, requests for change and a great amount of inertia. In the light of this, museums can also always be perceived as “compromises,” as Allen Kaprow put it, “between what is and what should be.”2 Seen from today’s perspective I would like to modify Kaprow’s categorical imperative in favor of “what could be,” nevertheless, I consider his conclusions still as valid: it is precisely this rift that highlights a utopian moment in the sense that alternatives to a status quo, in whatever form, become imaginable. This flash of a utopian moment is perhaps the most important element of consistency in the history of museums.
The artists engagingly bring into focus and question what a museum is and what its role is in contemporary society. The hovering, glowing statements light up the surrounding walls and ask us to contemplate the ways in which museums function to tell our stories. They ask us to think about the role of the museum in the production and storage of cultural and personal knowledge, how it acts to document and reflect social changes and how, as an institutional site, it mediates the relationship between personal and collective memories.