This thesis considers Seven Easy Pieces, Marina Abramović’s 2005 cycle of re-performances at the Guggenheim Museum, as part of a broader effort to recuperate the art of the 1960s and 1970s. In re-creating canonical pieces known to her solely through fragmentary documentation, Abramović helped to bring into focus how performances by Joseph Beuys, Bruce Nauman, Gina Pane, Vito Acconci, Valie Export, and herself were being re-coded by the mediating institutions. Stressing the production of difference, my analysis revolves around two of the pieces in detail. First, the Deleuzian insight that repetition produces difference sheds light on the artist’s embellishment of her own Lips of Thomas (1975) with a series of Yugoslav partisan symbols. What follows is an examination of the enduring role of this iconography, exploring the 1970s Yugoslav context as well as the more recent phenomenon of “Balkan Art,” an exhibition trend drawing upon orientalizing discourse. While the very presence of these works in Tito’s Yugoslavia complicates the situation, I show how the transplanted vocabulary of body art may be read against the complex interweaving of official rhetoric and dissident activity. I focus on two distinct interpretations of Marxism: first, the official emphasis on discipline and the body as material producer, and second, the critique of the cult of personality as well as dissident notions about the role of practice in social transformation. It is in this sense that a distinctly spiritualist vocabulary also acquires a political dimension in drawing upon movements such as Fluxus and Neo-Dada, and underscoring the value of the immaterial and the non-productive. Finally, I explain how a reversal of Slavoj Žižek’s tripartite structure of ideology can help to articulate how a repetition of Beuys’s actions in this context actually displaces their cosmological aspect by virtue of the re-enactment setting alone. / Arts, Faculty of / Art History, Visual Art and Theory, Department of / Graduate

Returns to the nature In the theoretical part the work is focused on a short presentation of some important prehistoric monuments, and the visual impression which the artworks of our ancestors leave on a present man. It endeavour to do exoteric confrontation between prehistoric art and modern art. The image part of this work is based on "a game" individually-up to dated subjects and a hidden notation placed in the scenes, which are inspirated by our ancestors who were materialized in absolutely different conditions surroundings than we are.

The canon of Western art history provides a selection of artists that have supposedly made an 'original' contribution to stylistic innovation within the visual arts. Although a process of selection cannot be avoided, this procedure has resulted in a Eurocentric and patriarchal art canon. For example, the Western art canon consists of certain white male artists who are given exclusive authority and are often referred to as the 'fathers of art'. As the status of a 'father of art' pertains to the highest level of achievement within artistic creativity, I argue that this excellence in creativity is based on a gender specific criteria. This issue refers to the patrilineage within Western art history and how this father-son model, in a general sense, excludes women artists from the canon. Further, the very few women included in the art canon are not given the equivalent status as a 'father of art'. I address this patriarchal bias through focussing on the father/daughter relationship as a way of challenging the patrilineage within Western art history’s patrilineage. Through this process of intervention, I position the daughter an assertive figure who directly confronts the fathers of Western art. Within this confrontation, I emphasise that the daughter has an assertive identity that is also beyond the father. On this premise my paper is based on the argument that the application of a father/daughter model, within a metaphorical and mythological sense, is useful in subverting the father figures within Western art history. That is, I construct myself as the metaphorical and mythological daughter of the Dada artist, Marcel Duchamp and the Fluxus artist, Joseph Beuys. As an assertive daughter, I insert myself into the patriarchal framework surrounding these two canonical figures in order to decentre and subvert their authority and phallocentric art practice. It is important to note that both Duchamp and Beuys are addressed as case studies (not as individual arguments) that illustrate the patriarchal constructs of the art canon. Within this premise, I draw upon the female artists Sherrie Levine and Jana Sterbak who directly subvert Western father figures as examples of assertive daughter identities. Within this exploration of the assertive daughter identity, I discuss feminist psychoanalysis (particularly the 'object relations' theorist Nancy Chodorow and the French feminist, Luce Irigaray) in order to offer metaphorical representations of the assertive daughter. These metaphors also assist in subverting the gender (male) specific criteria for creativity under the 'law of the father'.

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Made available in DSpace on 2016-04-26T18:17:34Z (GMT). No. of bitstreams: 1 Simone Sobral Rocha.pdf: 4441074 bytes, checksum: 8dd0df829998b202d831f49a11924879 (MD5) Previous issue date: 2008-10-30 / This research consists of reflecting on the production methods of Contemporary Art, specifically, on the study of the creation process used by the artist Joseph Beuys. We will discourse on some specific features of the Visual Arts in this context, attempting to understand how much the interfaces among means shape the communication in certain contemporary art works and make that communication possible. The constructive procedure that is seen in Beuys works, in the adherence of means and in the continuity of his actions, leads to the adoption of a critical perspective that focuses on the creation process, in other words, the criticism of the process as it has been developed by Cecília Almeida Salles. We will use the general theory of creation based on semiotics as an analytical tool, reflecting on the creation as a network that is being built and emphasizing the question about the mobility of the creative process, in which the art work is the process and the process is the art work. Based on Charles S. Peirce s semiotics theory, it is intended to enlarge the study by focusing on the meaning of communication in aesthetic contemporary movements. The dynamism in the sign process allows the interrelation between several artistic demonstrations and the interface among means of action. Through discrimination, analysis and comparison of genetic elements that are established in videos, interviews and photographic registers of Beuys production, we will reflect on the interfaces between means or supports and the interaction of the public as basic elements of his process of production. One of the most relevant elements was to observe the presence of several demonstrations, to what extent they are inseparable and merge in Contemporary Art. Even though a clipping in the Visual Arts may exist, the interface between means is evidenced in a intersemiotic process. Being so, we will think the artist s actions throughout his journey as a continuous process of communication. As we deal with contemporary artistic events, we realize his expressive and communicative qualities that generate questions and invite the public to be and take part of the art work. In the artists actions, the body is a means and a support for the artistic and communicative process. Considering the perceptive experience in this process, we will resort to Norval Baitello s theory and Dietmar Kamper s philosophy, allowing further study on the body and its image. In this non-linear process, Beuys' own actions and the public s actions are elements that lead to other actions, producing new possibilities about the production process in his movement and allowing new networks to be built, shaping the tendency of the artist s poetic project in a dynamic action and not in a static product / Esta pesquisa consiste em refletir sobre os modos de produção na Arte Contemporânea, especificamente, no estudo do processo de criação do artista Joseph Beuys. Discorreremos sobre algumas especificidades das Artes Visuais nesse contexto, objetivando compreender em que medida as interfaces entre meios configuram e possibilitam a comunicação em certas obras contemporâneas. O procedimento construtivo presente na obra do artista, na aderência entre meios e na continuidade de suas ações, levam à adoção de uma perspectiva crítica que enfoca os processos de criação, ou seja, a crítica de processo, assim como vem sendo desenvolvida por Cecília Almeida Salles. Utilizaremos a teoria geral da criação de base semiótica como instrumento de análise, refletindo a criação como rede em construção e enfatizando a questão da mobilidade do processo criativo, no qual a obra é o processo e o processo é a obra. Com base na teoria semiótica de Charles S. Peirce, pretende-se ampliar o estudo focando o sentido da comunicação nos movimentos estéticos contemporâneos. A dinamicidade no processo sígnico permite a inter-relação das diversas manifestações artísticas e a interface entre os meios de ação. Por meio da discriminação, análise e comparação dos elementos genéticos que se estabelecem entre vídeos, entrevistas e registros fotográficos da produção do artista, refletiremos sobre as interfaces entre meios ou suportes e a interação do público como elementos fundamentais do seu processo de produção. Um dos elementos de maior relevância foi observar a presença das diversas manifestações , o quanto são inseparáveis e se fundem na Arte Contemporânea. Por mais que exista um recorte para as Artes Visuais, constata-se a interface dos meios em um processo intersemiótico. Sendo assim, pensaremos as ações do artista em todo seu percurso como um contínuo processo sígnico de comunicação. Ao tratarmos das manifestações artísticas contemporâneas, percebemos suas qualidades expressivas e comunicativas que geram questionamentos convidando o público a ser e fazer parte da obra. Nas ações do artista, o corpo é meio e suporte do processo artístico e comunicativo. Considerando a experiência perceptiva nesse percurso, recorreremos a teoria de Norval Baitello e a filosofia de Diétmar Kamper, possibilitando um estudo mais aprofundado sobre o corpo e sua imagem. Nesse processo sígnico não linear, as próprias ações do artista e do público são elementos que levam à outras ações, gerando novas possibilidades nos processos produtivos em seu movimento e permitindo que novas redes se construam, configurando a tendencialidade do projeto poético do artista em uma ação dinâmica e não em um produto estático

MFA Thesis for Shanell B. Papp on Loners, textiles, video/film, re-purposing and pattern breaking.<p> w/ work from Marcel Duchamp, Edward Keinholz, Rene Magritte, Joseph Beuys, Eugene Atget, Arthur Fellig (Weegee), David Hoffos, Sarah Lucas, Tracey Emin, Mike Kelly, Allyson Mitchell, Madonna, Weird Al.

MFA Thesis for Shanell B. Papp on Loners, textiles, video/film, re-purposing and pattern breaking.<p> w/ work from Marcel Duchamp, Edward Keinholz, Rene Magritte, Joseph Beuys, Eugene Atget, Arthur Fellig (Weegee), David Hoffos, Sarah Lucas, Tracey Emin, Mike Kelly, Allyson Mitchell, Madonna, Weird Al.

This study is a consideration of the notion of the artist as a visionary. This perception of the artist is explored in relation to the work and ideas of three twentieth century artists; the American painter Jackson Pollock (1912-1952), the German artist Joseph Beuys (1921-1983) and the South African artist Jackson Hlungwani (1918 -). The work and ideas of these artists is discussed primarily in terms of the similarities and differences between their art and ideas and those encountered in traditional shamanism and the visionary aspects of Romantic and Gothic art and culture as represented by the work and ideas of eighteenth century English poet and painter William Blake (1757-1827). Each of the twentieth century artists who are considered represents a different strain of the idea of the artist as a visionary. Pollock is discussed in terms of his implicit identification with the artist-shaman. This identification is revealed by the influence Jung's writings and Native American (Indian) art and culture had on his work. Beuys is considered in relation to his explicit adoption of a shaman-like persona. Hlungwani is a practising healer in a traditional community whose art explores an apocalyptic vision of redemption. The comparisons between the artists under investigation and the visionary aspects of traditional shamanism and Gothic and Romantic culture entail an analysis of pictorial elements, subject matter and content in the work of these artists. The intention was to explore those properties in the work and ideas of these artists which correspond to the notion of the artist as a visionary. / Thesis (M.A.F.A.)-University of Natal, Pietermaritzburg, 1996.

L’absence du dessin des histoires de l’art des années 1950-1960 interroge, alors même que des signes de reconnaissance de la part d’artistes comme Rauschenberg, Hesse, Tinguely,Twombly, Beuys, ou Lebel et d’autres acteurs ont pu être observés.Le dessin doit être défini à partir de ses opérations et compris dans sa relation aux autres médiums. Il est donc considéré comme pratique. En mettant en oeuvre une histoire matérielle, culturelle et sociale de l’art, qui s’appuie sur les dessins eux-mêmes, des documents d’archive et des entretiens avec des acteurs de la période, il s’agit de saisir les relations qui font vivre le dessin.Il s’agit d’appréhender la reconnaissance du dessin et sa redéfinition, entre les interrogations des artistes, les évolutions des critiques et les projets des galeristes et commissaires d’exposition pour montrer comment le dessin se comprend comme une réalité complexe, en acte. Le dessin se redéfinit également comme un moyen de manipuler des images qui deviennent pléthoriques. L’histoire de la psychiatrie confère à la pratique du dessin une valeur expérimentale rarement égalée dans l’histoire de l’art. Cette pratique expérimentale découle de son association à la pensée et met au jour une continuité insoupçonnée dans la période. Qu’il s’agisse d’en renforcer l’assimilation à une « origine de l’art », d’en faire la matrice d’un regard et d’une méthode artistique plus générale, ou le lieu marginal d’une expérience spécifique, la pratique du dessin se comprend dans un éventail large de ses réalités. / Drawing is hardly studied in works of art history focusing on the 1950s and 1960s. This fact is all the more surprising that many artists, such as Rauschenberg, Hesse, Tinguely, Twombly, Michaux or Lebel, but also critics, gallerists and curators took notice of the medium at that time.Drawing must be defined according to its operations and analyzed in its relationshipwith other media. It is approached as a practice. This project is based on a material, culturaland social understanding of art history, it relies on the study of drawings, but also on archive documents and interviews with major figures of the period. From the working process of artists, to the changing discourses of critics and therenewed interest of curators and gallerists, drawing is redefined as a complex object. It allows artists to deal with the flow of images that characterizes the 1950s and 1960s. It also takes on an experimental quality because of its association to the thought process. Psychiatrists andartists have used the practice of drawing to better understand the mind. Whether it is used as an origin of art or as a marginal space implying specific experiences, drawing in the 1950sand 1960s is multi-faceted and is studied as such.

Die vorliegende Arbeit erörtert das Phänomen „Verhüllung als Kunst“ anhand von Kunstwerken von Man Ray, Maurice Henry, Allan Kaprow, Joseph Beuys, Bruce Nauman, Franz Erhard Walther, Antoni Tapies, Joseph Kosuth und Christo und Jeanne-Claude. Diese exemplarische Auswahl macht den Einfluss künstlerischer Strömungen und Zielsetzungen deutlich und zeigt zugleich die verschiedenen Funktionen von Verhüllungen als Kunst. Aufgrund der immer wiederkehrenden „Ähnlichkeitsvermutungen“ zwischen bekannten sakralen und profanen Verhüllungen und sog. Verhüllungskunstwerken in (populär-) wissenschaftlichen Veröffentlichungen, wird eine genaue Betrachtung profaner und sakraler Verhüllungen vorgenommen. Ebenso geht die Arbeit der Frage nach, inwieweit die Verwendung der Begriffe „verhüllen“ und „verpacken“ sowohl bei der Interpretation als auch in den Titeln der Kunstwerke von Bedeutung sind. Fragen nach dem Verhüllten, der Hülle und ihrem Material, dem Ort, der Dauer, der Dimension und der Art und Weise der Verhüllung offenbaren eine Fülle von Erscheinungsformen und Merkmalen derselbigen. Die Analyse wird in der Interpretation durch (auto-)biografisches Material und frühere Interpretationen ergänzt.