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<p dir="ltr">With a particular focus on her twelve years of partnership with Ulay, the life and work of performance artist Marina Abramović are taken as ekphrastic subjects in a research-based poetics reflecting the author’s understandings of art, love and belonging. In dynamic movements of literary form throughout the manuscript, <i>Nude Imperative</i> makes a restless inquiry into the meaning of embodiment as a person in language, desire, and diaspora, the nature of relation between this individual self and the intimate other, and the limits of these human connections; the limits of love.</p>

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.

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.

Submitted by Automação e Estatística (sst@bczm.ufrn.br) on 2018-06-05T22:13:05Z No. of bitstreams: 1 MariaCarolinaDeHollandaCavalcantiPineiro_DISSERT.pdf: 7459736 bytes, checksum: 304e1071821b0a797e92e80ac57d3916 (MD5) / Approved for entry into archive by Arlan Eloi Leite Silva (eloihistoriador@yahoo.com.br) on 2018-06-11T22:14:45Z (GMT) No. of bitstreams: 1 MariaCarolinaDeHollandaCavalcantiPineiro_DISSERT.pdf: 7459736 bytes, checksum: 304e1071821b0a797e92e80ac57d3916 (MD5) / Made available in DSpace on 2018-06-11T22:14:45Z (GMT). No. of bitstreams: 1 MariaCarolinaDeHollandaCavalcantiPineiro_DISSERT.pdf: 7459736 bytes, checksum: 304e1071821b0a797e92e80ac57d3916 (MD5) Previous issue date: 2016-07-15 / Esta dissertação descreve o percurso de sete experimentos onde investiguei a possibilidade de criação através da reperformance. Para conseguir desenvolver esta prática investigo três obras de Pina Bausch, duas de Marina Abramovic e dois trabalhos autorais, a partir de laboratórios e investigações desenvolvidas no “Workshop de Estudos em Reperformance” para artistas e pesquisadores da região metropolitana do Natal, Rio Grande do Norte e em Bogotá, Colômbia. Para desenvolver tal trajetória, foi realizado um estudo reflexivo sobre a documentação de registros, que culminam nas impressões da visita à exposição de Marina Abramovic no Sesc Pompéia, assim como levantamentos bibliográficos a fim de refletir sobre o conceito de reperformance, e breve um mapeamento afetivo da história da performance em Natal no período de 2007 à 2016. / This dissertation describes the trajectory of seven experiments based on studies in which I investigate the possibility of creation through reperformance. In order to develop my practice, I analyzed three works from Pina Bausch, two from Marina Abramovic, and two of my own works from laboratories and researches developed in "Workshop de Estudos em Reperformance" in which I teach artists and researchers in, both, the metropolitan region of Natal, Rio Grande do Norte, and Bogota, Colombia. To develop such a course, not only a reflective study on records documentation was held, culminating in the impressions of the visit of Marina Abramovic's exhibition at SESC Pompeia, but also literature surveys was made in order to reflect on the concept of reperformance, in which I identify the need to develop an affective mapping of the history of performance in Natal from 2007 to 2016.

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

Denna studie avser att utforska identitetsskapandet inom den komplexa konstformen performance. Genom att fokusera på Marina Abramovićs och Frank Uwe Laysipens (Ulay) liv och kollaborativa performance ur ett performativt och psykoanalytiskt perspektiv angrips handlingarnas tyngdpunkt i skapandet av jaget under diverse omständigheter och sammanhang. / This study aims to investigates the creation of identity within the complex artform performance. By observing the life’s and collaborative performance of Marina Abramović and Frank Uwe Laysiepen (Ulay) though a performative and psychoanalytic perspective focuses the act in the creation of self in different circumstances and contexts.

This paper is intended to compliment and describe the body of work that has been produced within the time I have been enrolled as a graduate student at Virginia Commonwealth University's Photography and Film department. The paper will include information on both my MFA candidacy presentation as well as a description of the evolution of my artistic endeavors. The main focus of this document is to discuss my formal examination of performance based video works pertaining to the absurd as described by Camus, and later expressed by Samuel Beckett, also the role of the masculine body's physicality within ritualized actions.

Since 1950s, the concept of Kongwu (空無, Emptiness, Nothingness) has migrated into American-European experimental performances, including those of John Cage and Cage-influenced artists who developed Happenings, Fluxus, and intermedia practices. This research-through-practice investigates how the concept of kongwu, an intercultural synthesis of Chinese Daoism and Indian Buddhism, may shape the principles underlying performance making and how performance may, in turn, elucidate Kongwu way of making sense the world. The installation-performance, Poem without Language contemplates Kongwu’s distrust of language by undermining the communicative purpose of writing and responds to Nam June Paik’s approach to media language. The research practice, One Street, Three Persons, Different Narratives, and Different Memories responds to John Cage’s use of silence to revise time and measurement, and exposes the habit, how we experience the ‘present’ as accumulations of the past, and how we order experiences as a linear continuity, which we call ‘time’. My performance, … is Present suggests different definitions of the ‘meditative mind’ and ‘being-here-and-now’ and critiques the relationship between embodiment and identity in Marina Abramović’s construction of ‘suchness’. Three works offer one response to the poetics and politics of intercultural encounters in the context of Chan/Zen in intermedia performance. My research-through-practice sheds light on Kongwu way of experiencing, particularly Kongwu’s attitude towards language, time, and self.

The National Theatre's Frankenstein is not the first time Shelley's novel has been adapted for the stage, but it is the first time a stage adaptation has returned the popular story to its source material's feminist themes. Departing from the iterations that portrayed Victor Frankenstein as a Byronic hero, Nick Dear's adaptation has re-designed Frankenstein to be misogynistic and calloused. His new nature is best observed in the scene wherein Frankenstein presents the Woman-Creature he's built for his first Creature. She is naked, silent, submissive, and viciously dismembered at the end of the scene. While such submissiveness might justifiably be criticized by a society that has become incredibly concerned for the representation of women in media, this scene has striking similarities to several performance art pieces of the 1960's and 1970's. Building on an understanding of how these pieces function, the Woman-Creature stops being problematic, and becomes poignant. This thesis compares the Woman-Creature's scene to three particular pieces: Marina Abramovic's "Rhythm 0,"Carolee Schneeman's "Meat Joy,"and Suzanne Lacey's "Three Weeks in May."While not a performance art piece itself, this particular scene in Frankenstein has similar purposes, mainly to show the consequences of a social structure that places men as the dominant leader. By not shying away from the visceral nature of these consequences, this production of Frankenstein shocks the audience and reminds them of the harsh realities of the patriarchal structure still seen today.