Thoroughly Post-Modern: Defining My Practice by Defining an Art Movement
As a young artist, recognising and being aware of your own photographic practice is extremely important; it allows you to understand the ways in which your work fits into the wider context of Art and the way in which your work functions to mean. I have been studying and practicing photography since I was sixteen years old, but it wasn’t until my university study commenced that my practice began to mature and evolve, and I began to feel more like an artist than I have ever felt. This evolution is largely due to an engagement with art theory and art criticism. Throughout my study, these enquiries have led to the realisation that as Post-Modernist art; my practice must consist of political and critical elements in order to be relevant to contemporary art practice. Post Modern Art belongs to the movement of post-modernism, a reaction against principles and practices established in Aesthetic Modernism and an evolution from Critical Modernism.
This essay will introduce my work to show you how my practice works and to demonstrate its placement within the Post-Modern. I will show, through the discussion of the photograph as Art, how artists and academics critiqued the paradigm of Modernism to such an extent that these discussions gave birth to art movements that would free art from its traditional medium specific conventions. These discussions were based on the socio-political responsibility that art could and should have, leading art to aspire to mean more than something purely visual. I believe that photographic art’s function is to be socially and critically aware, and, used to prompt discussion about personal, sociological and cultural politics. If images a...
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... I AM A POST MODERN FINE ARTIST.
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“In conceptual art the idea or concept is the most important aspect of the work. When an artist uses a conceptual form of art, it means that all of the planning and decisions are made beforehand and the execution is a perfunctory affair. The idea becomes a machine that makes the art.” (Sol LeWitt - Artform, 1967)
The poem “Extended Development” by Sarah Kay explores the ways in which the art of photography has changed throughout time, yet still remains a highly important and influential hobby. More specifically, how photography is an important aspect in each member of the speaker’s family. By using allusions, characterization, and imagery, Kay explores how the art of photography has changed throughout time.
Peanut butter and jelly, a common combination of two separate entities, most people have heard of this duo, many enjoy it, but only one manufacturer packaged them together in a handy snack. Much like the tasty treat that is Goobers is the tasty duo of Adam Fuss and Roland Barthes. Two separate men, Adam Fuss and Roland Barthes put together in one reading, complementing and accentuating each other. Fuss and Barthes, they share an interest in photography, they share an interest in the foundation and principles of photography, more over they share an interest in photography that is deeply personal. Fuss takes the camera out of photography. Barthes takes photography out of art. Both men want to get to the essence of what a photograph is, one by thinking and writing about it and one by doing it. In this paper I will show how Adam Fuss’ work matches up with and demonstrates the ideas of Barthes’ in Camera Lucida. I will look at one body of work at a time and show which parts of Barthes’ ideas are present in the work, in its creation and its theory. I will start with his first professional body of work, move through to his most recent work and then look back to some of his childhood pictures. Whether Barthes' ideas actually influenced Fuss’ work I am not sure of, I have not found any text or interview that leads me to believe that it is, however I would not be surprised if it has.
Though people can look into color and composition, others can still even look into the source of the art itself. Cole goes deeper, delving into the source of the art, looking in particular into the idea of cultural appropriation and the view a person can give others. Though it is good for people to be exposed to different opinions of a group or an object, sometimes people can find it difficult to tell the difference between the reality and the art itself. Sometimes art can be so powerful that its message stays and impacts its audience to the point where the viewer’s image of the subject of the art changes entirely. Cole brings up an important question about art, however. Art has become some kind of media for spreading awareness and even wisdom at times, but in reality, “there is also the question of what the photograph is for, what role it plays within the economic circulation of images” (973). Cole might even be implying that Nussbaum’s advertisement can sometimes be the point of some media, and that sometimes the different genres of art can just be to make someone with a particular interest happy. One more point that Cole makes is that “[a]rt is always difficult, but it is especially difficult when it comes to telling other people’s stories.” (974) Truthfully, awareness and other like-concepts are difficult to keep going when a person or a group is not directly involved.
The essay How You See Yourself by Nicholas Mirzoeff discusses the evolution of art. The author discusses the use of art to represent changing identities over the years including cultural practices and societal expectations. The selfie, according to Nicholas Mirzoeff’s essay, is the equivalent of a self-portrait in the previous centuries preceding the technological development required for the present day selfie. The essay explores the different periods and the significance of art, particularly self-portraits, the selfies of the time, and their development over time. The author focuses on different themes including heroism, gender definition, and the focus of an image. Mirzoeff effectively provides examples illustrating and reinforcing the themes he highlights in his essay.
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Swallowing whole buses and buildings, the words of montage artist Barbara Kruger send messages to the public exemplifying problems with consumerism, feminism, and power. One of Kruger’s more popular slogans is “Your Body Is a Battleground”. Typically she works on a large scale, using images taken from the media then juxtaposes the image with text. The majority of her work deals with black and white images. Her work can be seen throughout billboards, buses, posters, and even matchbooks. Growing up in the middle class in Newark, New Jersey, Kruger studied at Sycrause University in 1964 then attended Parsons School of Design afterwards (Becker). Kruger was taught by Diane Arbus, who was her “first female role model” (Kruger) as well as Marvin Israel who she claims “[both] had an influence on [her]” (Kruger). Kruger then went on to work at Condé Nast Publications, where she would work many years, then proceeded to work in graphic design, with magazines “House and Garden” and “Aperture”. Kruger’s work in graphic design had a heavy influence on her later works, “[her] photo work with words comes full-on from [her] job as a magazine designer” (Kruger). Although Kruger’s work isn’t as popular in the postmodernist movement as other artists like Piet Mondrian, her ideas and work as a conceptual artist are very much a part of the postmodernist movement.
This paper deals, in broadest terms, with the questions of how artwork is connected to the changes and dynamics that prevail in a society. To describe these changes, I will investigate how a specific type of art reflects its social content in contemporary societies. My analysis is carried out by closely looking at the Pop Art movement, especially with Andy Warhol, who has come to be known as one of the greatest artists of the 20th century. It will be argued that Pop Art managed to successfully articulate its time, and in so doing, it became a widely influential art movement whose effect is still very much existent in today’s world of art. In order to prove its claim, this paper relies on the theory of “the field of cultural production” by Pierre
In Confronting Images, Didi-Huberman considers disadvantages he sees in the academic approach of art history, and offers an alternative method for engaging art. His approach concentrates on that which is ‘visual’ long before coming to conclusive knowledge. Drawing support from the field of psycho analytics (Lacan, Freud, and Kant and Panofsky), Didi-Huberman argues that viewers connect with art through what he might describe as an instance of receptivity, as opposed to a linear, step-by-step analytical process. He underscores the perceptive mode of engaging the imagery of a painting or other work of art, which he argues comes before any rational ‘knowing’, thinking, or discerning. In other words, Didi-Huberman believes one’s mind ‘sees’ well before realizing and processing the object being looked at, let alone before understanding it. Well before the observer can gain any useful insights by scrutinizing and decoding what she sees, she is absorbed by the work of art in an irrational and unpredictable way. What Didi-Huberman is s...
Having realized art as a structured cultural phenomenon, and having emptied its direct and apparent meaning, it is possible to identify all its possible significations. Interestingly enough, I find that art reveals many diametrically opposed significations: expression and oppression, bias and acceptance, individual and society, creativity and confinement, and freedom and convention, among others. Art signifies the de-politicization of our culture, for even the most political of pieces cease to cause a stir among the masses.
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Stone, W. F. (1897). Questions on the philosophy of art;. London: Printed by William Clowes and Sons.
Postmodernism is a style of art that first became popular in the late 20th century. When seeing the word postmodernism, it might have to do with any one medium of art-- literature, philosophy, history, economics, architecture, fiction, and literary criticism. Lyotard, a founder of postmodernism in philosophy, is quoted as saying, “Simplifying to the extreme, I define the postmodern as incredulity toward metanarratives.” By saying this, Lyotard simply meant that, as a postmodernist, he was against the ways of thinking of modernists and wanted to see something new philosophically and artistically. Postmodernity demonstrates a departure from the art style modernism.
“In a decaying society, art, if it is truthful, must also reflect decay. Moreover, unless it wants to break faith with its social function, art must show the world as changeable. And help to change it.” This quote by Ernst Fischer, a German composer, means that truth in art exposes the parts of society, and of life, that no one wants to see. In order for art to change society, it must first reflect the fears and failures of its people. The artist can change how people think of themselves and the world by using less conventional methods of creating art. The artist, in doing this, introduces new ideas of human placement in time and space, new frontiers of thought, that are furthered by the disciplines of science and philosophy. The artist works to introduces unique- and sometimes offensive- ideas so that society will be exposed to new ways of thinking and understanding the world. The artist does this through experimentation with color, style, and form. Therefore, the purpose of the artist should be to challenge how individuals perceive themselves and the offensive aspects of society reflected in art to bring about innovations in the greater society.