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Thesis代写Black Artists and Race

发布于2020-09-22 作者:留学写作网 阅读:
Black Artists and Race

Black Art Work

To begin with I would like to say that my essay is based on Black Art Work. Many people today would like to forget what happens at the beginning of 1980s and what it is the exact meaning of ‘Black Art’. Because they want to work with it and with out having any problems. This term may indicate a racial connection or imply the visual expressions of a race or its specific characteristics, but, as I argue here, this reading is not only simplistic but dangerously misleading for everyone and for Art work.

The real significance of the term lies in its specific temporality and historicity, which is often ignored even by those who write sympathetically about the work of black artists and their contribution to mainstream British culture. In fact to ignore this specificity and its social significance – which expresses not only a critical moment in the history of postwar British society but also a black experience and its articulation within the trajectory of postwar modernism – and to collapse it into whatever is produced by black artists is to undermine its historical importance.

However, when I was doing this research I found out that the allusion to ‘race’ in this specificity indicates an experience of a particular group of people or a community, which has resulted not necessarily from its own perception of itself but the way white society defines it by invoking its difference. I believe that this difference is of course there and is part of the community’s identity, but it is not important to what it says to in the modern world but what we believe. What therefore concerns Black Art is not so much this difference as how this difference is defined and experienced in a society that has not yet fully come to terms with its colonial past and its racial violence.

It seems that the intensity of this experience among some black art students was so great. It was this denunciation that underlies the emergence of Black Art in the early 1980s. It should not therefore be confused with the work of every black artist before and after this emergence.

Here I would like to first give a brief history of Black Art in Britain, describe its specific aims, objectives, and indeed its true vision, and then to see what was its achievement; and finally to ask how and why an art which began with a historically important radical position and agenda failed and collapsed into what has now become anything produced by non-white artists.

Although the idea of Black Art became widespread by the mid-1980s, as part of what is now known as the Black arts movement, comprising and encapsulating visual arts, film, photography, poetry, theatre, etc, my concern here is specific to various visual art expressions of Black Art.

What was particularly significant about Black Art was its ability to respond critically to the social and political forces of the time, and to set up an ideological framework for a militantly radical art movement. Its aim was to confront and change the system that, though centered in the West, put and dominated the whole world.

It was the time when in Britain, as well as in the US in particular, the political leadership turned to the right in order to explicitly re-establish its anti-socialist and imperialist agendas, with dire consequences for the world at large but also for the liberalism of the mainstream art world.

It was in this sociopolitical milieu, when many ‘avant-garde’ white artists – as they were thus deprived of their historical roles as the progressive conscience of Western liberalism – began to turn to their inner selves, cynicism and language-games, that Black Art in Britain came up with ‘a voice of humanity’, as some researchers wrote in 1982, ‘that refuses to be brutalized and in-sensitized’.

The amazing era of the Black Arts Movement developed the concept of an influential and artistic blackness that created controversial but significant organizations such as the Black Panther Party. The Black Arts Movement called for “an explicit connection between art and politics” (Smith). This movement shaped the most widespread age in black art history by captivating stereotypes and prejudice and turning it into artistic assessment.

Black art can refer to Art forms by persons of African descent. Specifically to the American, Australasian or European Black Arts Movement. Black magic even to the black art, a visual result in phase magic or to a chronological term for typesetting.

For Black Britain particularly, the decade brought modest applaud. The ‘riots’ of 1980 and 1981 seemed to confirm and solidify a marginal status for black British youth, whilst the injury of Cherry Groce and the death of Cynthia Jarrett likewise seemed to confirm an apparent cheapness of black life. All in all, it’s easy for us as a nation to imagine that the fractiousness and dissatisfaction of contemporary Britain has its roots in the things that happened to us in the 80s. We can’t quite put our finger on what’s wrong with 2005, but we have a sense that the 80s may well have something to do with it.

Keith Piper – ‘’Go West Young Man’’, 1996.

Customs and morals are not the same but this does not mean that I cannot involve myself and continue with my own life due to it being my decision to study elsewhere. I have discovered foreign artists living in other country’s who have based their own work on the way they have been up in their country of origin making this an advantage of discovering new ways. When I was doing my research I found out an artist called Keith Piper, a black artist who is important in organizing group exhibitions. He was part of and listened to the story of immigrants, involving himself showing photographs and text. I have chosen him as an artist because he is very important as a black artist. Drawing the bases of upcoming black art and artists he signify’s various points in his work.

This new publication Shades of Black: Assembling Black Arts in 1980s Britain attempts to put a positive spin on the 80s, wrapping itself around the rather overblown claim that the decade saw ‘the Black Arts Movement burst onto the British art scene with breathtaking intensity, changing the nature and perception of British culture irreversibly’.

For the most part, the book (which grew out of a conference held in the US in 2001) consists of 13 essays by contributors such as Rasheed Araeen, Keith Piper, Lubaina Himid, Naseem Khan and Gilane Tawadros, supplemented by a selection of artists’ images from the 80s and a chronology of artistic, cultural and political events from 1960 to 2000.

The contribution that most stridently remembers the 80s as a decade of disappointment and errant behavior is Araeen’s essay ‘The Success and the Failure of the Black Arts Movement’. In the staining knockabout speech that has turn out to be his brand, Araeen waxes lyrical about the extensive cast of characters from the 80s that have grievously disappointed him. For Araeen, the decade got off to a bad start when a paper he presented at a conference in 1982, ‘Art and Black Consciousness’, was ‘received with coldness and indifference’.

His 80s then went from bad to worse with the presentation of a large-scale exhibition that, Araeen argued, ‘turned out to be a disgraceful display of black mediocrity and third-rateness’. One hapless individual who was a particular source of sorrow for Araeen is chastised for failing Araeen’s litmus test. This sorry character, having dropped ‘his radically confrontational position’, went on to adopt ‘a change of view that was contradictory to the aims and objectives of black art’. Modesty prevents me from putting a name to the said individual.

Chila Kumari Burman, 1992.

Authenticity refers to the honesty of sources, ascriptions, promises, sincerity, devotion, and intentions. Authenticity or Authentic may refer to Authenticity (art), which describes the perception of art as faithful to the artist's self Considerations of time and space in art-historical narratives which are vital to understanding the conundrum of representation faced by modern and contemporary African artists. Within global capitalist, contemporary culture, location and dislocation, hybridity and syncretism, and narratives of movement and translation abound. The space from which one speaks and the voice in which one articulates identity become critical factors in establishing measures of authenticity and value. Throughout the evidence that I have constructed, authenticity can be seen in and out of art and questions the originality of someone’s work. Authenticity is the ground of being genuine up to an extent. An authenticity style of art is described by an individuals experience of being authentic, substantial and genuine, controvert to being commercial.

What do these revelations about authenticity say about Africa as a constructed field of knowledge within the contemporary art world? As I argue below, in each case, the catalogue author-curators structure these concerns in distinctive ways — but, taken all together, they form an important lens onto a developing discourse. Nor is this discourse divorced from broader art-historical concerns. In fact, many of the questions under debate echo longstanding European understandings of artistry, creativity, authenticity, taste, and aesthetic value.

McEvilley ends his round-up by creating opposing camps that gloss over distinctive, sometimes contradictory, and often shifting views of critics, curators, and scholars within the field, pitting the Picton-Stanislaus-Forum-Nka crowd against the Magnin-Martin-Vogel-Pigozzi lineage.

After dividing, he seems to call for a détente, writing that "It seems unnecessarily quarrelsome for the disagreement to persist at all. Will the two streams of African-art-in-the-West come to coexist and complement each other?" This question may be addressed by the one major player he has surprisingly or perhaps deliberately left out of the picture: Simon Njami.

McEviiley's essay "How Contemporary African Art comes to the West" is a remarkable attempt to rewrite the discourse surrounding these arts as it has developed over the last fifteen years. While much of the writing accompanying these exhibitions has been concerned with defining modern and contemporary African arts (and the two are not the same thing), McEviiley's essay rereads these past efforts in a deliberate act of canon reformation.

He is chiefly anxious with appealing those serious of the Pigozzi-Magnin approach. Parsing his summaries of debates, curatorial choices, and critical writings in the field, it becomes clear that we are, in effect, entering "the ditches of some of the most elemental art-historical debates about authenticity, the limits of canonical ideals, and the subjective constructions of value and taste."

Taking everything into account by attempting merely to add to the status quo, the curators open themselves up to easy dismissal on grounds of quality. And that is precisely the tack McEvilley takes, structuring an argument against the purity and authenticity of the conceptual works in question that eerily parallels that of Sewell's rant against contemporary African productions cited above: "That these artists practice a diluted or 'weak' form of conceptualism does not go very far toward proving the existence of conceptual art in Africa.

Rather, it proves that conceptual art exists in the various non-African places where these artists were educated and live". It is easy to find modernism's founding myths of originality, belief in artistic genius, and pursuit of universalisms of form and meaning within these writings about Africa, contemporaneity, and artistic expression.


Araeen, Rasheed. (2007) Inverted Racism, Art Monthly, Issue 306, p39-40

Bonami, F., eds., (2005) Universal Experience Art, Life, and the Tourist's Eye, Chicago: Museum of Contemporary Art, p23

Chambers, Eddie. (2006) Black Is a Color, Art Monthly, Issue 294, p36-37

Coles, A., ed., (2000) Site specificity: the ethnographic turn, London: Black Dog Publishing, p1-13

Pnina Werbner, (2003) 'Introduction: The Dialectics of Cultural Hybridity,' in Debating Cultural Hybridity: Multi-Cultural Identities and the Politics of Anti-Racism, Pnina Werbner and Tariq Modood, eds., p22

Schäfer, Henning. (2004) A Celebration of Impurity, Locating Syncretism and Hybridity in Native Canadian Theatre, Textual Studies in Canada, Summer2004 Issue 17, p79-96

Werbner, Pnina. (2002) The limits of cultural hybridity: on ritual monsters, poetic license and contested postcolonial purifications, Journal of the Royal Anthropological Institute, Vol. 7 Issue 1, p133


一词的真正意义在于在其特定的时间性和历史性,这往往被忽视,甚至那些谁写同情黑人艺术家的工作和他们的贡献,英国主流文化。事实上忽略这种特殊性及其社会意义 - 它不仅表示在战后英国社会的历史,但到了关键时刻,也有黑色的经验和衔接战后现代主义的轨迹内 - 它折叠成任何所产生的黑色艺术家是破坏它的历史重要性。
正是在这种社会政治环境,当许多“前卫”白艺术家 - 因此,他们被剥夺了他们的历史作用逐步良知的西方自由主义 - 开始转向自己内心的自我,玩世不恭和语言游戏,黑色英国艺术来到了“人类的声音” ,一些研究人员在1982年写道, “拒绝被摧残和敏。
黑人艺术运动的惊人的时代,发展的概念创造了争议,但重要的组织,如黑豹党的影响力和艺术性的黑暗。黑人艺术运动称为“一个明确的连接艺术与政治之间” (史密斯) 。这个运动在黑色的艺术历史塑造了最广泛的年龄由迷人的陈旧观念和偏见,并把它变成艺术评估。
特别是黑色英国,十年带来适度的鼓掌。 1980年和1981年的'暴动'似乎确认并巩固英国黑人青年的边缘地位,而损伤的樱桃Groce和辛西娅·贾勒特同样的死亡似乎证实了黑人生活的明显便宜。所有的一切,我们作为一个民族的想象,的fractiousness和当代英国的不满有其根源在于我们在80年代发生的事情很容易。我们不能完全把我们的手指上与2005年有什么是错的,但我们必须从某种意义上说,上世纪80年代很可能用它做的东西。
基思·派珀 - “西部大开发的年轻男子” , 1996年。
这本新书的黑色灯罩:组装黑人艺术在20世纪80年代,英国试图把一个积极的自旋上世纪80年代,英国艺坛闯入看到“黑人艺术运动以惊人的强度,改变十年左右,而夸大的索赔,把自己裹英国文化的性质和感知不可逆的“ 。
大多数情况下,这本书(它的前身是2001年在美国举行的一次会议)由纳西姆汗希米德Lubaina ,拉希德Araeen ,基思·派珀,和Gilane Tawadros贡献者,如13篇文章,辅以精选的艺术家“从上世纪80年代和1960~2000年的艺术,文化和政治事件年表图像。
最刺耳的贡献,记得上世纪80年代十年的失望和错误的行为是Araeen的文章“黑人艺术运动”的成功和失败。在染色杂家小子“讲话中,已经变成是他的品牌, Araeen蜡抒情的广泛投悲伤失望,他从上世纪80年代的字符。对于Araeen ,十年下车纸张时,他于1982年在一次会议上提出,“艺术与黑人意识' ,是'收到的冷淡和漠不关心'一个糟糕的开局。
他的80年代,然后去每况愈下的大型展览的介绍, , Araeen认为, “横空出世是一个不光彩的显示黑平庸和第三rateness的' 。一个倒霉的个人,谁是一个特定的源对Araeen悲伤责罚为失败Araeen的试金石。这种可悲的字符,下降'他根本对立的位置,采用了“黑色艺术”的宗旨和目标是矛盾的变化来看。谦虚阻止我把名称说个人。
真实性是指诚实的来源,归属,承诺,诚信,敬业,和意图。真伪或正宗的可能真实性(艺术) ,其中介绍了对艺术的感知作为艺术家的自我的注意事项了解代表非洲现代和当代艺术家所面临的难题的关键在艺术史叙事的时间和空间的忠实参考。在全球资本主义中,当代文化,位置和错位,杂糅和融合,移动和平移和叙述比比皆是。人说话的声音,其中一个明确的身份成为关键因素,建立措施的真实性和价值空间。 ,我已经构建整个证据,真实性可以看出,在和艺术和问题别人的作品的独创性。真实性是真正的在一定程度上地面。真实性的艺术风格所描述的是正宗的,实质性的和真正的个人经验,驳斥商业。
这些揭露真实性说什么关于非洲作为构造的知识领域内的当代艺术世界?正如下面我认为,在每一种情况下,目录作者策展人结构独特的方式 - 但这些关切,采取一切在一起,他们形成一个重要的镜头到发展中国家的话语。这也不是脱离更广泛的艺术史关注的话语。事实上,许多争论的问题呼应欧洲长期的艺术性,创意性,真实性,味道和审美价值的理解。
McEvilley结束了他一轮增长创造对立阵营掩饰鲜明,有时是相互矛盾的,和经常转移领域内的意见,批评家,策展人,学者,点蚀皮克斯坦尼斯论坛-NKA人群对马格宁 - 马丁 - 沃格尔, Pigozzi传承。
分裂后,他好像叫缓和,写说:“这似乎是不必要的争吵的分歧坚持两条溪流非洲艺术在西来共存,互为补充吗?”这个问题可能会解决由一个主要的球员,他令人惊讶的也许是故意留出的画面: Simon Njami的。
McEviiley的文章“当代非洲艺术来西方”是一个了不起的尝试重写周围的话语,因为在过去的15年里,它已经开发这些艺术。伴随这些展览的写作虽然许多定义现代和当代非洲艺术(和两个不一样的东西) ,一直关注McEviiley的文章重读这些过去的努力,佳能改革的蓄意行为。
他Pigozzi马格宁方法呼吁那些严重的,主要是着急。解析他总结辩论,策展人的选择,并在该领域的重要著作,它变得清晰,我们是在效果,进入“的沟渠中的一些最基本的艺术史的辩论真实性,规范的理想的极限,主观建设的价值和口感。 “
考虑到一切的帐户只是试图通过添加到现状,策展人打开自己容易解雇理由的质量。而且那是正是粘性McEvilley的需要,构建反对的纯度和真伪问题的概念性作品,出奇的相似,休厄尔的咆哮对当代非洲制作援引上述的参数: “那这些艺术家练习一个摊薄或'弱'的形式,观念主义不会走得很远朝证明概念艺术在非洲的存在。
相反,它证明,概念性的艺术存在的各种非非洲地方地方教育这些艺术家和生活“ 。很容易发现在这些独创性的现代主义的创始神话,艺术天才的信念,并追求形式的普遍性和意义关于非洲,当代,艺术表现力的著作。
Araeen ,拉希德。 (2007)倒种族主义,艺术月刊,第306期, P39- 40
博纳米, F.合编,普遍的经验(2005年)艺术,生活,旅游的眼睛,芝加哥当代艺术博物馆,P23
钱伯斯,埃迪。 (2006 )黑颜色,艺术月刊, 294期, P36- 37
科尔斯, A. ,编辑, (2000)网站特异性:人种学转弯,伦敦:黑狗出版, P1 -13
Pnina Werbner (2003) “介绍:文化杂合的辩证法,”在辩论文化杂合:多元文化认同与政治反种族主义, Pnina Werbner塔里克Modood ,合编, P22
谢弗,亨宁。同庆A (2004)的杂质,杂糅在加拿大原住民的剧院,在加拿大的研究考证, Summer2004 17期, P79- 96定位合一
Werbner , Pnina 。 ( 2002)文化杂糅的限制:仪式上的怪物,诗意的牌照和有争议的殖民纯化的皇家人类学研究所,卷,期刊。 7第1期, P133



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