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The work o f the South African artist Walter Battiss has in the existing literature been analysed and discussed in relation to his biography or in general descriptive terms. In contrast my project aims at revealing the confluence of the Modernist avant-garde notions of the “Primitive” and the anthropological project in Battiss’ work.

O presente estudo pretende abrir três caminhos possíveis para a compreensão da obra da artista franco-americana Louise Bourgeois (1911-2010). Para isso, primeiramente aborda a relação entre vida e obra em seu trabalho, percorrendo escritos, obras visuais e retratos, rediscutindo o estatuto da noção de autoria em seu trabalho. Em seguida, busca mostrar a peculiaridade da erótica da artista, elemento chave para o estabelecimento entre público e obra. Por fim, examina a inserção de Bourgeois na vaga primitivista presente na implantação do modernismo em solo norte-americano. / This study intends to open three possible approaches to the understanding of the work of the French-American artist Louise Bourgeois (1911-2010). To do this, first it discusses the relationship between life and art in her work, traversing her writtens, visual works and portraits, revisiting the status of the of authorship in her work. Then seeks to show the peculiarity of the artist s erotica, key to her comprehension of the relacionship between art and public. Finally, it examines her integration in the deploying of primitivist modernism in United States.

Genom postkolonial teoribildning har vi valt att göra en diskursanalys av hiphop i svensk media. Syftet är att urskilja om och hur media placerar in hiphop i schablonen ”de Andra”. Samtidigt gör vi en jämförelse med hur jazzen en gång framställdes, för att sätta det i en historisk kontext. Det empiriska materialet består av artiklar ur ett svenskt hiphopmagasin samt två hiphopvideor. Undersökningens resultat visar att det är en stereotyp bild av ”den Andre” som framställs. I jämförelsen med jazz framkommer dock att de rasistiska fördomarna i hiphop är mer subtila än de explicita uttalanden som en gång gjordes när man skrev och talade om jazz.

<p>Genom postkolonial teoribildning har vi valt att göra en diskursanalys av hiphop i svensk media. Syftet är att urskilja om och hur media placerar in hiphop i schablonen ”de Andra”. Samtidigt gör vi en jämförelse med hur jazzen en gång framställdes, för att sätta det i en</p><p>historisk kontext. Det empiriska materialet består av artiklar ur ett svenskt hiphopmagasin samt två hiphopvideor. Undersökningens resultat visar att det är en stereotyp bild av ”den Andre” som framställs. I jämförelsen med jazz framkommer dock att de rasistiska fördomarna</p><p>i hiphop är mer subtila än de explicita uttalanden som en gång gjordes när man skrev och talade om jazz.</p>

Thesis (Ph. D.)--University of Washington, 2003. / Vita. Includes bibliographical references (leaves 173-180).

The aim of the work is comparison of the primitivists’ art and the children’s art (6 – 11 years old), with the purpose to point theirs similarities in different artistically aspects. Looking at the child like at the artist is not a new attitude, but the attitude, that the children’s art is an aesthetical value came just at XX c. Till our days the children’s art was researched by psychology, pedagogy, philosophy even medicine attitude, but not art. Then adults are looking at children’s drawings they seem imperfect, naïve and primitive. Such naïve, spontaneous, playful attitude to the world, a childish slant and rendering of reality is very similar to primitivism artists. The children’s pictorial activity and primitivists art was researched like two different art’s districts. So I think this subject is actual and important. The creation of primitivism artists is a proof that we can see and treat the world not even by academic art rules. The original viewpoint which comes from subconsciousness to objects, surrounding covers the new opportunity to interpret the nature. The children’s pictorial activity is the important game form during it child reveals his physical development, moral condition, outlook. It is a natural child’s dependence which comes from subconsciousness. Each child’s individual, creative conception of reality and reflection in works, drawings has right to exist. Questionnaires’ materials show that teachers of primary classes are conversant... [to full text]

Thesis (Ph. D.)--University of California, Berkeley, 1994. / Includes bibliographical references (leaves 310-332).

O presente estudo pretende abrir três caminhos possíveis para a compreensão da obra da artista franco-americana Louise Bourgeois (1911-2010). Para isso, primeiramente aborda a relação entre vida e obra em seu trabalho, percorrendo escritos, obras visuais e retratos, rediscutindo o estatuto da noção de autoria em seu trabalho. Em seguida, busca mostrar a peculiaridade da erótica da artista, elemento chave para o estabelecimento entre público e obra. Por fim, examina a inserção de Bourgeois na vaga primitivista presente na implantação do modernismo em solo norte-americano. / This study intends to open three possible approaches to the understanding of the work of the French-American artist Louise Bourgeois (1911-2010). To do this, first it discusses the relationship between life and art in her work, traversing her writtens, visual works and portraits, revisiting the status of the of authorship in her work. Then seeks to show the peculiarity of the artist s erotica, key to her comprehension of the relacionship between art and public. Finally, it examines her integration in the deploying of primitivist modernism in United States.

Au début du vingtième siècle, une rupture radicale et fondatrice de modernité artistique eut lieu au Brésil. Cette modernité se démarque de celle d’Europe par la prise de conscience des distances géographiques, culturelles et politiques vis à vis de l’Europe et surtout de l’ancienne puissance coloniale, le Portugal, par la recherche de son identité à travers la multiplicité des métissages du Nouveau Monde, ses mythes et son histoire réelle décolonisée. L’avant-garde brésilienne émerge autour de 1928, à travers les Manifestes anthropophages d’Oswald de Andrade (1890-1954) qui est donc le fondateur des anthropophagies, que l’on peut définir comme un indianisme à rebours. Le ″mauvais sauvage″ exerce sa critique contre les impostures du monde. « La ″Descente anthropophagique″ n’est pas une révolution littéraire, ni sociale, ni politique, ni religieuse. Elle est tout cela à la fois ! Sa loi est simple : Ne m’intéresse que ce qui n’est pas à moi ! Loi de l’homme, loi de l’anthropophagie ! » . Elle prescrit donc la dévoration des modèles importés et leur digestion dans l’hybridation au nom de l’identité brésilienne, par déplacement de concepts freudiens : « L’anthropophagie c’est la transformation permanente du Tabou (manger de l’homme) en Totem (de l’identité brésilienne) ! » . Ici l’influence notable de la psychanalyse et de l’anthropologie est à resituer : le déplacement du tabou anthropophage demeure une transgression symbolique, une métaphore, mais la référence anthropophagique ne concerne pas que la période précolombienne, car elle se réactualise. Nous nous proposons d’étudier ce phénomène à travers quatre questions : 1°- Quelles relations existent entre l’anthropophagie, l’histoire, l’esthétique et l’idéologie ? 2°- Quelle est la place des femmes artistes brésiliennes dans l’émergence de ce mouvement, compte tenu de leur présence décisive dès l’origine ?3°- Compte tenu de la résurgence rhizomique de l’anthropophagie dans la 2e moitié du XXe siècle, y compris jusqu’à aujourd’hui, quelle est la place des femmes artistes dans ce phénomène ? Y a-t-il continuité avec l’époque fondatrice ?4°- Etant donné ce qui précède, peut-on déduire qu’il existe un courant spécifiquement féminin dans l’anthropophagie d’hier et d’aujourd’hui ? Quelle est son importance réelle ? Quelles sont ses relations et postures par rapport à la postmodernité et à la mondialisation de l’art contemporain ? / At the beginning of the twentieth century, in Brazil, a radical artistic rupture took place, which marked the beginning of a new era. The resulting modernity differed from its European counterpart by the awareness of geographical, cultural and political distances that alienated Brazil from Europe and more specifically from its former colonial owner, Portugal. Brazilian modernity sought to define its identity through important basic elements that constitute the stuff that the New World is made of: cross-breeding, mythology and post-colonialism. The Brazilian avant-garde emerged around 1928 with the publication of The Anthropophagy Manifesto by Oswald de Andrade (1890-1954), who is thus the founder of the Anthropophagy, that we can define as a backward step into a reinvented form of ″Amerindianness″. The ″bad savage″ voices his criticism against impostures of the world. « Anthropophagy art is not a literary revolution, nor is it a social plea, nor a political pamphlet, nor a religious tract. It is all these things at the same time. Its law is simple: everything that is not me is of interest to me. The law of men is the law of Anthropophagy ». It thus prescribes eating up imported models and digesting them through the process of hybridization in the name of Brazilian identity. By displacing Freudian concepts, «Anthropophagy is the permanent transformation of the Taboo (man-eating) into a Totem (Brazilian identity) ». The permeating influences of psychoanalysis and anthropology need to be put in perspective: the displacement of the anthropophagous taboo remains a symbolic act of transgression, a metaphor, but the anthropophagic reference does not concern the pre-Columbian period, because it is updated. We propose to study this phenomenon through four questions: 1°- What are the relations between Anthropophagy, history, esthetics and ideology? 2°- What is the place of women Brazilian artists in the emergence of this movement, taking into account their decisive presence right from the start? 3°- Taking into account the resurgence of Anthropophagy from the second half of the 20th century onwards, what is the place of women artists in this phenomenon? Are they pursuing the same interests as the founders of the movement?4°- Can we deduce that there exists a specifically female genre within the anthropophagic movement of yesterday and of today? If so, what is its relevance? Where does it stand with respect to the contemporary concepts of post-modernity and globalization in the present-day art world?