Arts

Contemporary artists such as Ghada Amer and Clare Twomey have gained international reputations for work that transforms ordinary craft media and processes into extraordinary conceptual art, from Amer’s monumental stitched paintings to Twomey’s large, ceramics-based installations. Despite the amount of attention that curators and gallery owners have paid to these and many other conceptual artists who incorporate craft into their work, few art critics or scholars have explored the historical or conceptual significance of craft in contemporary art. Extra/Ordinary takes up that task. Reflecting on what craft has come to mean in recent decades, artists, critics, curators, and scholars develop theories of craft in relation to art, chronicle how fine-art institutions understand and exhibit craft media, and offer accounts of activist crafting, or craftivism. Some contributors describe generational and institutional changes under way, while others signal new directions for scholarship, considering craft in relation to queer theory, masculinity, and science. Encompassing quilts, ceramics, letterpress books, wallpaper, and textiles, and moving from well-known museums to home workshops and political protests, Extra/Ordinary is an eclectic introduction to the “craft culture” referenced and celebrated by artists promoting new ways of thinking about the role of craft in contemporary art.

Contributors. Elissa Auther, Anthea Black, Betty Bright, Nicole Burisch, Maria Elena Buszek, Jo Dahn, M. Anna Fariello, Betsy Greer, Andrew Jackson, Janis Jefferies, Louise Mazanti, Paula Owen, Karin E. Peterson, Lacey Jane Roberts, Kirsty Robertson, Dennis Stevens, Margaret Wertheim

The Julius Rosenwald Fund has been largely ignored in the literature of both art history and African American studies, despite its unique focus, intensity, and commitment. Spertus Museum in Chicago has organized an exhibition, guest curated by Daniel Schulman, that presents and explores the work of funded artists as well as the history of the Fund. Through it, and this accompanying collection of essays, illustrations, and color plates, we see the Fund’s groundbreaking initiative to address issues relating to the unequal treatment of blacks in American life. The book constitutes a veritable Who’s Who of African American artists and intellectuals of the first half of the twentieth century, as well as a roll call of modern contributors who represent the leading scholars in their fields, including Peter M. Ascoli, grandson and biographer of Julius Rosenwald, and Kinshasha Holman Conwill, deputy director of the National Museum of African American Art and Culture. With far-reaching influence even today, the Julius Rosenwald Fund stands alongside the Rockefeller and Carnegie funds as a major force in American cultural history.

Flourishing from A.D. 1 to 700, the Recuay inhabited lands in northern Peru just below the imposing glaciers of the highest mountain chain in the tropics. Thriving on an economy of high-altitude crops and camelid herding, they left behind finely made artworks and grand palatial buildings with an unprecedented aesthetic and a high degree of technical sophistication. In this first in-depth study of these peoples, George Lau situates the Recuay within the great diversification of cultural styles associated with the Early Intermediate Period, provides new and significant evidence to evaluate models of social complexity, and offers fresh theories about life, settlement, art, and cosmology in the high Andes.

 

Lau crafts a nuanced social and historical model in order to evaluate the record of Recuay developments as part of a wider Andean prehistory. He analyzes the rise and decline of Recuay groups as well as their special interactions with the Andean landscape. Their  coherence was expressed as shared culture, community, and corporate identity, but Lau also reveals its diversity through time and space in order to challenge the monolithic characterizations of Recuay society pervasive in the literature today.

 

Many of the innovations in Recuay culture, revealed for the first time in this landmark volume, left a lasting impact on Andean history and continue to have relevance today. The author highlights the ways that material things intervened in ancient social and political life, rather than being merely passive reflections of historical change, to show that Recuay public art, exchange, technological innovations, warfare, and religion offer key insights into the emergence of social hierarchy and chiefly leadership and the formation, interaction, and later dissolution of large discrete polities. By presenting Recuay artifacts as fundamentally social in the sense of creating and negotiating relations among persons, places, and things, he recognizes in the complexities of the past an enduring order and intelligence that shape the contours of history.

In this book Arnold Berleant develops a bold alternative to the eighteenth-century aesthetic of disinterestedness. Centering on the notion of participatory engagement in the appreciation of art, he explores its appearance in art and in aesthetic perception, especially during the past century. Aesthetic engagement becomes a key, both on historical and theoretical grounds, to making intelligible our experiences with both contemporary and classical arts. In place of the traditional aesthetic that enjoins the appreciator to adopt a contemplative attitude, distancing the art object in order to ensure its removal from practical uses, Art and Engagement examines the ways in which art entices us into intimate participation in its workings.

Beginning with the historical and theoretical underpinnings of the idea of engagement, Berleant focuses on how engagement works as a force in different arts. Successive chapters pursue its influence in landscape painting, architecture and environmental design, literature, music, dance, and film.

Art and Engagement argues forcefully for the originality and power of aesthetic perception. Demolishing the conceptual barriers erected by the Western world’s limiting tradition, the book discloses the condition of engagement that has always been present when our aesthetic encounters have been most effective and suggests a new direction for aesthetic inquiry.

Bad Aboriginal Art is the extraordinary account of Eric Michaels’ period of residence and work with the Warlpiri Aborigines of western Central Australia, where he studied the impact of television on remote Aboriginal communities.

Sharp, exact, and unrelentingly honest, Michaels records with an extraordinary combination of distance and immersion the intervention of technology into a remote Aboriginal community and that community’s forays into the technology of broadcasting. Michaels’s analyses in Bad Aboriginal Art will disrupt and redirect current debates surrounding the theory and practice of anthropology, ethnography, film and video making, communications policy, and media studies - no less than his work has already disrupted and redirected the cultural technologies of both the Warlpiri and Australian technocrats.

In Alma Lopez’s digital print Lupe & Sirena in Love (1999), two icons—the Virgin of Guadalupe and the mermaid Sirena, who often appears on Mexican lottery cards—embrace one another, symbolically claiming a place for same-sex desire within Mexican and Chicano/a religious and popular cultures. Ester Hernandez’s 1976 etching Libertad/Liberty depicts a female artist chiseling away at the Statue of Liberty, freeing from within it a regal Mayan woman and, in the process, creating a culturally composite Lady Liberty descended from indigenous and mixed bloodlines. In her painting Coyolxauhqui Last Seen in East Oakland (1993), Irene Perez reimagines as whole the body of the Aztec warrior goddess dismembered in myth. These pieces are part of the dynamic body of work presented in this pioneering, lavishly illustrated study, the first book primarily focused on Chicana visual arts.

Creating an invaluable archive, Laura E. Pérez examines the work of more than forty Chicana artists across a variety of media including painting, printmaking, sculpture, performance, photography, film and video, comics, sound recording, interactive CD-ROM, altars and other installation forms, and fiction, poetry, and plays. While key works from the 1960s and 1970s are discussed, most of the pieces considered were produced between 1985 and 2001. Providing a rich interpretive framework, Pérez describes how Chicana artists invoke a culturally hybrid spirituality to challenge racism, bigotry, patriarchy, and homophobia. They make use of, and often radically rework, pre-Columbian Mesoamerican and other non-Western notions of art and art-making, and they struggle to create liberating versions of familiar iconography such as the Virgin of Guadalupe and the Sacred Heart. Filled with representations of spirituality and allusions to non-Western visual and cultural traditions, the work of these Chicana artists is a vital contribution to a more inclusive canon of American arts.

A daughter of the poets Hettie Jones and Amiri Baraka, Kellie Jones grew up immersed in a world of artists, musicians, and writers in Manhattan’s East Village and absorbed in black nationalist ideas about art, politics, and social justice across the river in Newark. The activist vision of art and culture that she learned in those two communities, and especially from her family, has shaped her life and work as an art critic and curator. Featuring selections of her writings from the past twenty years, EyeMinded reveals Jones’s role in bringing attention to the work of African American, African, Latin American, and women artists who have challenged established art practices. Interviews that she conducted with the painter Howardena Pindell, the installation and performance artist David Hammons, and the Cuban sculptor Kcho appear along with pieces on the photographers Dawoud Bey, Lorna Simpson, and Pat Ward Williams; the sculptor Martin Puryear; the assemblage artist Betye Saar; and the painters Jean-Michel Basquiat, Norman Lewis, and Al Loving. Reflecting Jones’s curatorial sensibility, this collection is structured as a dialogue between her writings and works by her parents, her sister Lisa Jones, and her husband Guthrie P. Ramsey Jr. EyeMinded offers a glimpse into the family conversation that has shaped and sustained Jones, insight into the development of her critical and curatorial vision, and a survey of some of the most important figures in contemporary art.

A Study of the Weatherhead East Asian Institute, Columbia University

Kingdom of Beauty shows that the discovery of mingei (folk art) by Japanese intellectuals in the 1920s and 1930s was central to the complex process by which Japan became both a modern nation and an imperial world power. Kim Brandt’s account of the mingei movement locates its origins in colonial Korea, where middle-class Japanese artists and collectors discovered that imperialism offered them special opportunities to amass art objects and gain social, cultural, and even political influence. Later, mingei enthusiasts worked with (and against) other groups—such as state officials, fascist ideologues, rival folk art organizations, local artisans, newspaper and magazine editors, and department store managers—to promote their own vision of beautiful prosperity for Japan, Asia, and indeed the world. In tracing the history of mingei activism, Brandt considers not only Yanagi Muneyoshi, Hamada Shōji, Kawai Kanjirō, and other well-known leaders of the folk art movement but also the often overlooked networks of provincial intellectuals, craftspeople, marketers, and shoppers who were just as important to its success. The result of their collective efforts, she makes clear, was the transformation of a once-obscure category of pre-industrial rural artifacts into an icon of modern national style.

While the Haitian musical tradition is probably best known for the Vodou-inspired roots music that helped topple the two-generation Duvalier dictatorship, the nation’s troubled history of civil unrest and its tangled relationship with the United States is more intensely experienced through its art music, which combines French and German elements of classical music with Haiti's indigenous folk music. Vodou Nation examines art music by Haitian and African American composers who were inspired by Haiti’s history as a nation created by slave revolt. 

Around the time of the United States’s occupation of Haiti in 1915, African American composers began to incorporate Vodou-inspired musical idioms to showcase black artistry and protest white oppression. Together with Haitian musicians, these composers helped create what Michael Largey calls the “Vodou Nation,” an ideal vision of Haiti that championed its African-based culture as a bulwark against America’s imperialism. Highlighting the contributions of many Haitian and African American composers who wrote music that brought rhythms and melodies of the Vodou ceremony to local and international audiences, Vodou Nation sheds light on a black cosmopolitan musical tradition that was deeply rooted in Haitian culture and politics.