home  message  Twitter   Pinterest   archive   ©  

Foundation Art student
Jackson Pollock


Jackson Pollock was seen as a key figure of Abstract Expressionism, a movement seen as a successor of surrealism and one characterised by its spontaneity and often subconscious creativity. Pollock and fellow Abstract artists like Rothko and De Kooning brought New York to the forefront of the art world with their post war works that reflected a change in attitudes and the cultural shift also being cultivated by the forward thinkers, Authors and musicians that would make their mark as the Beat Generation.Pollock much like many of his contemporaries in New York spent time in Greenwich village and suffered from alcoholism leading to a car crash in 1956.

Read More

→ Color, Chromophobia, and Colonialism: Some Historical Thoughts



I came across a very interesting article recently in regard to western society and the use of color, which explores colonial history and historical context.

But consider this: in the things that we make or buy, color tends to be reined in. While there are some rule-breakers out there, generally speaking, we think that bright colors are acceptable in limited doses, but too much vivid color can seem like an assault on the senses, or we just dismiss it as tacky.

For instance, it would be considered fashionable to wear a bright pink tie, so long as the suit is gray, but in general, we would find it eccentric or odd to wear a bright pink suit with a gray tie. And in terms of home decor, we’ve had plenty of heated debates about how tacky or inconsiderate it is to paint one’s home in a “loud” color, and it’s been reported that the most popular color for home exteriors is white.

Chromophobia is marked, not just by the desire to eradicate color, but also to control and to master its forces. When we do use color, there’s some sense that it needs to be controlled; that there are rules to its use, either in terms of its quantity or its symbolic applications (e.g., don’t paint your dining room blue because it suppresses appetite). Please note that I’m not arguing against color psychology; it’s undeniable that certain colors carry certain cultural assumptions and associations, a fact that has led anthropologist Michael Taussig to argue that color should be considered a manifestation of the sacred.

But what I am arguing is that there is a pervasive idea that color gets us in the gut: it’s seductive, emotional, compelling. Color, in the words of nineteenth-century art theorist Charles Blanc, often “turns the mind from its course, changes the sentiment, swallows the thought.”

According to some art critics, sensory anthropologists, and historians, this mutual attraction and repulsion to color has centuries-old roots, bound up in a colonial past and fears of the unknown.

Michael Taussig has recounted that from the seventeenth century, the British East India Company centered much of its trade on brightly colored, cheap, and dye-fast cotton textiles imported from India. Because of the Calico Acts of 1700 and 1720, which supported the interests of the wool and silk weaving guilds, these textiles could only be imported into England with the proviso that they were destined for export again, generally to the English colonies in the Caribbean or Africa.

These vibrant textiles played a key part in the African trade, and especially in the African slave trade, where British traders would use the textiles to purchase slaves. According to Michael Taussig, these trades are significant not only because they linked chromophilic areas like India and Africa, but also because “color achieved greater conquests than European-instigated violence during the preceding four centuries of the slave trade. The first European slavers, the Portuguese in the fifteenth century, quickly learned that to get slaves they had to trade for slaves with African chiefs and kings, not kidnap them, and they conducted this trade with colored fabrics in lieu of violence.” Ironically, many of these slaves were then put to work in the colonies cultivating plants like indigo, that yielded dyes whose monetary values sometimes surpassed that of sugar.

In England, contemporaries often called the Indian textiles “rags” or “trash” and scorned their bright colors, and in Europe more generally, bright colors were taken as a sign of degeneracy and inferiority. The German writer Goethe famously stated that “Men in a state of nature, uncivilized nations and children, have a great fondness for colors in their utmost brightness,” whereas “people of refinement” avoid vivid colors (or what he called “pathological colors”).

In short, a love of bright color marked one as uncivilized, as not possessing taste, as being “foreign” or other. Color represented the “mythical savage state out of which civilization, the nobility of the human spirit, slowly, heroically, has lifted itself — but back into which it could always slide” (Batchelor, 23).

This danger of descent, of falling into degeneracy, disorientation, and excess, resulted in a valorization of the “generalized white” mentioned above. According to Batchelor, prejudice against color “masks a fear: a fear of contamination and corruption by something that is unknown or appears unknowable,” and the highly minimal, white spaces of contemporary architecture mark an attempt to rationalize and strictly limit an interior, to stop its merging with the world outside.

The “hollow, whited chamber, scraped clean, cleared of any evidence of the grotesque embarrassments of an actual life. No smells, no noises, no colour; no changing from one state to another and the uncertainty that comes with it.”

Read More

You can also read subsequent conversations on this topic at medievalpoc here

(via allvirgo)


What is it that an art student is learning when she learns to use her own blindness or ignorance as a tool? That blindness can lead to insight is something I was never taught as a philosophy major, and I suspect I would not have learned it if I’d studied chemistry, history or French either. In none of these fields is it normally considered necessary for students to learn by systematically pulling the rug out from under their feet. That risk is peculiar to contemporary art.

Many art teachers understand, however obscurely, that their job is to do what teachers in no other discipline are allowed to do: propagate failure. Mira Schor, a painter and writer, puts it most bluntly: “I issue something between a permission and an order: you have my permission to do what you think would be a really bad artwork. You have my permission to fail.”

This is why curmudgeons like Dave Hickey and Peter Schjeldahl should stop complaining about art becoming academic. The problem isn’t with artists wanting to learn, but rather when they’re too convinced of what they know. As long as artists keep feeling the need to set themselves something like school assignments, they are in touch with their ignorance and not merely the servants of a program.

Permission to Fail (via sb-wilde)

(Source: killeryellow, via arabellesicardi)