Explorations in the art form of cindu madigas

Politics of representation

It is a relatively recent phenomenon to see memorials as indictors of remembering the dead along South African roadsides. These memorials are expressions of places where death occurred. These expressions are arranged with visual and material elements, substantiated with some symbolic, often religious, meaning. This research wants to make the connection between Material Religion and Visual Culture Studies by investigating the way in which roadside memorials are compositionally arranged. Ten examples of roadside memorials were selected and discussed in order to come to some understanding of the connection between religious convictions and visual expressions thereof. / Dissertation (MA (Visual Studies))--University of Pretoria, 2020. / Visual Arts / MA (Visual Studies) / Unrestricted

The research study aims to raise questions about and gain new insights into the development of performance art in China. The development of performance art in China is set out in a chronological account of the events and art works that illustrate the development of a permissive, open-ended medium with endless variables. The events and works included in this study are executed by Chinese artists impatient with the limitations of traditional or established forms and determined to take their performance art works directly to the public. Following the rapid socio-economic development that started in the late 1970's, soon after the end of the Cultural Revolution and the start of economic reform. The chronological account of the development of Chinese performance art explains how Chinese artists, in creating their work, draw freely on a number of disciplines and media including literature, poetry, theatre, music, dance, architecture and painting, as well as video, film, slides and narrative. The account also illustrates how Chinese performance art has gradually moved away from the traditions of Chinese performance and how performance art works often promote interpretive individualism. Research shows that Chinese artists choose performance art to break free from the dominant media and the constraints of working within the evolving social and political environment in China. Research further shows that artists use performance art as a provocation to respond to changes. Finally, performance art is gaining acceptance from the public in recent Chinese socio-economic development.

This dissertation is a study in representation. More specifically, it is a study in the representation of art and of art history as melancholy representation. The latter is produced or opens up, because objects of art â pictures, images, or Bilder (read âlikenessesâ) â have a tendency to withdraw or turn away from view. Objects of art, which may be thought of as âthinking objectsâ or âliving imagesâ, that is, as quasisubjects, negate complete ownership. Like living things, objects of art are infinitely incomplete; they arise out of an ongoing process of becoming and disappearance. As such, our relationship with them may be said to be one of âmutual desireâ, want and lack. Moreover, as Michael Ann Holly (2002) has argued, the study of art history is bedevilled by lost, obscure, or obsolete objects; cloudy, shadowy, ghostly, even corpse-like objects that deny total acquisition or last words. It is in this sense that one can say art history â perhaps like any history â is a melancholic science. It is also from this melancholy perspective that this dissertation reflects, in various ways, on the imaging of history as catatastrophe or as catastrophic loss â as this is figured in the work of Walter Benjamin, Anselm Kiefer, and William Kentridge. How then do we write about art and the history of art, when the objects of our study are both too close and too far away, mutually absent and present â fleeting, yet seemingly permanent? How can one âimageâ the catastrophic debilitation of melancholic disavowal or death of self, without succumbing to its debilitating attractions? Following on from Max Penskyâs (2001) tracing of the historical image of melancholia as dialectical, the aim of this dissertation is to delineate a discursive space for perception and reflection; a critical space within which to think of the melancholic im-possibility of representation qua possession, as essentially negatively dialectical: futile and heroic, pointless and necessary. Finally, this dissertation asks: how can one write about the imaging of history as castastrophe, as this is figured from within different historical frameworks: that of an early twentieth century German-Jewish philosopher, a late twentieth/early twenty-first century German artist, and a late twentieth/early twenty-first South African-Jewish artist? How can one hope to relate their essentially melancholy work without becoming culpable of ahistoricity or even pastiche? No easy answers have been forthcoming during the writing of this dissertation. However, it is my delicate contention that reading and picturing their work in and as a melancholy constellation whose parameters shift depending on oneâs point of view, as opposed to submitting their similarities and differences to rigorous systematic analysis, has revealed surprising and enlightening elective affinities. In the final analysis, visual and philosophical analogy has the last say. And this seems fitting, especially where one encounters a writer and two artists whose thinking in images tirelessly challenge our thinking âlogicallyâ in words alone.

The dissertation presents a cultural analysis of contemporary art collecting and art production with an illustration of patterns that overlap in collecting and art production practices in contemporary art. The illustrated visual network shows how institutions, local context, social strategies and prestige overlap in their influences on art production as a cause for collecting contemporary art. Economic exchange, reputation, a perception of time, and the personal and emotional understanding of objects and material are four patterns that illustrate reasons for collecting contemporary art in conclusion. This analysis is based on a visualisation of the structured field data that was generated in a participatory field study in the New York art world, consisting of semi-structured interviews between 2013 – 2015. Limitations in usability and interface design, and the need for a sufficient visualisation tool for qualitative data analysis, drew the focus of this study to the development of a new data visualisation software. After a peer-reviewed process, the software Entity Mapper was selected for use in this thesis to visually analyse the collected and structured data. The analysis takes location, size, hierarchy and movement of the structured data in the visual map into consideration for concluding theoretical statements.

This thesis examines China’s contemporary global cultural footprints through its recent development of cultural diplomacy and its global expansion of the Confucius Institute, whose prominent features are investigated by exploring the four specific research questions of ‘why’ China wants to launch cultural diplomacy and the CI, ‘what’ is the vehicle, ‘who’ is the agent, and ‘how’ it is carried out in the field. The thesis challenges the adequacy of the mainstream concepts of ‘soft power’ and ‘nation branding’ that are most commonly cited in the current literature, and argued for an alternative analytical framework that goes beyond and beneath these Western-defined concepts. After deciphering the multiple contexts, Gramsci’s concepts of cultural hegemony and ideology and Said’s critique of Orientalism are adopted to frame a different understanding of the historical and international contexts, while the double-edged role played by nationalism is analysed to deepen our understanding of the domestic context. The proposed new perspectives are then applied to chart the global cultural terrain of struggle, where the cultural encounters in the shifting global power relations between China’s long-held image as the “cultural other” and the ‘ideological other’ and its self-representations are examined. A comparative case study of the CIs, one of the most visible and controversial manifestations of China’s cultural diplomacy, is carried out to answer the main research question of why China’s similar efforts in promoting its culture were perceived and received differently to other Western countries and encountered unexpected controversies. The answers outline the unique challenges faced by China’s cultural diplomacy in both the cultural encounters and the interactions between its internal articulations and external communications. Primary data were collected from 25 interviews with staff from nine CIs in five different countries and one Goethe Institute in Beijing. The dynamics between these interweaving contexts elaborate the complexity of China’s cultural diplomacy and the CI project, whose prominent features are presented as the major research findings of this thesis, while what will make it a truly ‘great leap outward’ is also discussed.

My research focuses on the notion of 'not being at home' in relation to identity issues, post-colonial society and art practice, focusing in particular on Taiwan. I explore Sigmund Freud's theory of the 'uncanny' (unheimlich) and argue that in contemporary society, experiencing the 'uncanny' is common, while it is nearly impossible to obtain the feeling of 'being at home'. This phenomenon is, shown to be present in art, film and literature. My research asks how artists deliver a sense of the 'uncanny' within their artwork, and how they create feelings of unease in the viewer. I will examine work produced by contemporary artists, focusing especially those in Taiwan, such as Chen Chieh-jen and Wu Mah. I will argue that artists living in a post-colonial society such as Taiwan experience the feeling of 'not being at home' to a greater extent, due to their country's unique history and the ongoing contentious political situation. Re-reading Freud's concept of the 'uncanny' in relation to post-colonial theories and the attempt to construct personal identity, notions such as the 'return of the repressed', 'thedouble' and 'death drive' will be applied to explore identity confusions. I base my argument on issues of confusion about personal and cultural identity, which originate in contrasting ideals and beliefs about 'home' (ideas that are formed by the divergent return of repressed memories that evoke the 'uncanny' social experience). I also present a body of art-work that explores these issues. Intertwined with psychoanalytic theory, the work informs and contextualises the earlier arguments, and creates new insights into the theory of the 'uncanny' and its origins. While allowing me to draw new interpretations of my own art practice, it reinforces my earlier conclusions about the sensation of 'not being at home'.

Since the 1930s Lucha Libre Mexicana, Mexican wrestling, has evolved as a manifestation of popular culture combining spectacle, sport, theatre and ritual. Lucha Libre Mexicana, an event based performance using the mask, connects and reconnects to myth, stories, and ritual that societies, in this case the Mexican, need in order to find meaning within daily events and the contradictions and questions that confront every individual. This research analyses the cultural meanings of Lucha Libre Mexicana from the point of view of a diasporic artist and contextualizes knowledge to determine artistic practice. Identity and the construction of identity are explored throughout this thesis. The various aspects of Lucha Libre Mexicana such as the masks, the holds, the wrestlers themselves, and the performative nature of the spectacle, serve as referents to make connections to the artist’s own culture and the idea of constructed Mexicanness. This study includes a number of practice-based inquiries that are the result of the analysis and reflection on Lucha Libre and diasporic Mexicanness. The study reveals the manner by which creative processes including thinking in materials enable the artist scholar to acquire knowledge and thematic understanding. This thesis demonstrates how the traditional icons of the Mexican luchador and his mask acquire an even stronger iconic and symbolic value, emblematic of justice, outside the Lucha Libre ring. The study contributes to the field of cultural studies by adding to the understanding of the historical timeline of the development of Lucha Libre Mexicana. A large body of original work developed from the investigations and analyses of the subjects and issues discussed.

This thesis is a practice-based investigation into the articulation of pain beyond representation in contemporary art practice today – in particular the art created under the shadow of violence – conducted by prolonged actions that strive against this concept of a representational logic. Exploring the contemporary Colombian conflict as my case study, the aim of my work is to ask if it is possible to move past the existing logics of representation through a form of making, that when confronted by the distressing sensations of conflict shatters its existing logics. My visual practice is concerned with actions that embody the performative dynamics of movement, in which reality itself gets inscribed into the created images, by retaining a trace of the context that surrounds and affects what is rendered too painful to be articulated and exists silently beyond description in the work. In Colombia, trauma has clearly become culturally transitive; it affects society as a whole through the recurring accumulation of events and the generational transmission of unprocessed histories, obstructing cultural digestion. As such, this practice-based research is situated within complex relations of contemporary culture, social forces, and past and present historical events. At present, under circumstances of constant sociopolitical conflict, this thesis argues that art must register but cannot hope to master what must be approached and confronted through prompting change by poignancy as opposed to puncture. Thus, this thesis proposes a new practical and theoretical interpretation for art practice that engages with this problematic: the reality of extreme pain, which may be forgotten by being remembered through persistent gestural actions of healing as erasure, which draw on affective levels capable of shifting subjectively a caring understanding and an elaboration of such pain. My contribution to the field of art practice is primarily offered through my practical work, which here presents a passage to beyond through the Matrixial sphere and its healing notions of art; the objective being to form a link between remembering and forgetting by engaging acts of endurance, in which I use making as a reaction performed with-in or against the accumulated memory that exists as an active and present-negative force inside the reality of conflict and war. In and through my work I attempt an utterance, which is complicated, censored and interrupted by trauma, yet always striving to find ways to transform its ever-building burdens.