The interest Joris-Karl Huysmans showed for the Flemish, German and Italian Primitives played a large role in his works and life. His own Flemish origins coupled with the artistic and literary trends of his day contributed to his interest for the art of the XVth and XVIth centuries. His style was admirably suited for describing and commenting the paintings and sculptures of the end of the Middle Ages and early Renaissance. A forerunner of Symbolism, he found himself at the crossroads of Impressionism and Expressionism. His influence on the writers and painters of the late XlXth and early XXth centuries cannot be denied. A worthy successor to Baudelaire, he showed how closely Art and Literature were related. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

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This dissertation analyses the convergence of primitivism and nationalism in late-nineteenth and early-twentieth century French and Russian art. The discourse of primitivism has yielded a number of critical studies focusing on the artistic appropriation of aesthetics derived from "tribal" arts, Asian arts, medieval icons, outsider art, and peasant arts and crafts. Within that scholarship, modern European art that appropriates the aesthetics of folk arts and themes of the peasantry is frequently considered to be representative of national identity and myth. The artistic elucidation of the peasantry as emblematic of national identity combined with their incorporation into primitivism produces a tension that complicates the conventional, binary structure of the discourse. It is therefore necessary to examine artistic expressions of national myth and the peasantry's absorption into the primitivist discourse, as this indicates a critical point at which issues of nationalism and primitivism converge. In the cultural realm, that juncture is located in the artistic idealisation of peasant cultures, which is indicative of a mythical state of being from which national identity could be rearticulated. / The myth of the peasantry as developed in nineteenth century European thought centres around the premise that rural populations were an unchanging element of society whose traditional customs, religious beliefs, and modes of production contrasted sharply with the accelerated changes in urban culture. A critical examination of selected paintings by the French artist Paul Gauguin (1848--1903), the Russian Neoprimitivist Natalia Goncharova (1881--1962), and the French Fauve painter Othon Friesz (1879--1949) within their specific, social contexts reveals the ways in which the modern, artistic maintenance of the rural myth elucidates current political and social issues of nationalism. This underscores the peasantry's symbolism within the nation as representative of a national, collective consciousness and ancestry. The peasantry's incorporation into the primitivist discourse and the cultural articulation of the rural myth are revealed in the paintings The Vision After the Sermon (1888), Yellow Christ (1889), Fruit Harvest (1909), and Autumn Work (1908). The paintings and their respective social contexts situate the peasantry both as constructions within the primitivist discourse and symbols of national identity, thereby disrupting the structure of alterity upon which primitivism is predicated.

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From W.H. Auden’s The Age of Anxiety to Sigmund Freud’s Civilization and Its Discontents, modernists have frequently attested to the anxiety permeating members of modern civilisation. While critics have treated anxiety as a consequence of the historical circumstances of the modernist period—two World Wars and the disintegration of European empires—my aim is to view anxiety in both a psychoanalytical and political light and investigate modernist anxiety as a narrative ploy that diagnoses the modern condition. Defining modernist anxiety as feelings of fear and alienation that reveal the uncanny relation between self and ideological state apparatuses which themselves suffer from trauma, perversion, and neurosis—I focus on the works of four key modernist writers—Sigmund Freud, Virginia Woolf, E.M. Forster, and Gertrude Stein. These authors have repeatedly constructed the mind as an open system, making the psyche one of the sites most vulnerable to the power of colonial ideology but also the modernist space par excellence to narrate the building and falling of empire. While the first part of my dissertation investigates the neurosis of post-war London in Woolf’s Mrs. Dalloway, the second part of my thesis discusses the perverse demands of the colonial system in Forster’s A Passage to India and Woolf’s The Waves, arguing that Woolf and Forster extend Freud’s understanding of repetition compulsion by demonstrating that the colonial system derives a “perverse” pleasure from repeating its own impossible demands. The concluding section of my dissertation discusses Woolf and Stein’s queer primitivism as the antidote to anxiety and the transcendence of perversity. My dissertation revives Freud’s role in the modernist project: Freud not only provides avant-garde writers with a theory of consciousness, but his construction of the fragmented psyche—a construction which had come to dominate modernist renditions of internality by the early-twentieth century—functions as a political stratagem for an imperial critique. / Thesis (Ph.D, English) -- Queen's University, 2013-03-11 16:48:57.865

The motive of this work is to illustrate and visualize the socio-political objectification of the female body, in order to suggest explanations as to how female body standards are derived as a result of this objectification. The objective was obtained by exploring cut and assembling designs with powerful visual expressions, with sustainability as a point of emphasis. As the result 8 shapes were created out of one single pattern formula, the formula that would probably never be discovered if the starting point were not a fragile cork material.

Alfred Jarry est connu en tant qu’écrivain, poète et dramaturge, comme le créateur d’Ubu roi, du théâtrede l’absurde et d’opéras bouffes. Personnalité farouche, extravagante, sauvage, il fut admiré par l’avantgarde,que ce soit par Apollinaire, Marinetti, Tzara, Breton, mais aussi par de nombreux artistes.Cependant, Alfred Jarry reste aujourd’hui un inconnu de l’histoire de l’art.L’objet de cette recherche est de découvrir l’autre facette d’Alfred Jarry, celle de l’artiste, du critiqued’art, de l’esthète, du prophète et de comprendre la place de l’art dans sa vie et son influence sur lemilieu et la production artistique avant-gardiste. Au cours de cette étude nous chercherons à savoirpourquoi tant d’artistes divers, issus de différentes générations, lui ont rendu hommage tout au long duXXe siècle. Mais aussi pourquoi Jarry et sa créature Ubu sont devenus les fétiches créatifs d’artistescomme André Derain, Pablo Picasso et Joan Miró. La question se pose enfin de savoir pourquoi AndréBreton voit en Alfred Jarry un initiateur et un éclaireur esthétique dont le feu sauvage illumine lecheminement de l’avant-garde au XXe siècle. / Alfred Jarry was a renowned writer, poet and playwright, the famous creator of Ubu roi, he pioneeredthe Theatre of the Absurd and comic operas. Jarry’s fierce, extravagant and wild personality wasadmired by the key figures of the avant-garde such as Apollinaire, Marinetti, Tzara, Breton and otherartists alike. Nevertheless, Jarry still remains largely out of focus of current art historical research.The main objective of this survey is to uncover a different facet of Jarry’s personality that of an artist,art critic, aesthete, prophet, and to assess the role of art in his life as well as his influence on the avantgardecreative circles and its artistic outcome. This survey outlines the reasons for generations ofvarious artists paying homage to Jarry throughout the 20th century. The research uncovers the groundsfor Jarry’s and his creation Ubu’s turning into fetish-like figures for artists such as André Derain, PabloPicasso and Joan Miró. Finally we will focus on Andre Breton’s vision of Jarry as aesthetic pioneer andan innovator whose wild ideas served as a beacon to illuminate the way forward for the 20th centuryavant-garde.

Este estudo objetiva narrar uma história de obras produzidas por membros das classes populares, reconhecidas por meio de sua individualidade e inventividade, enfocando sua produção e sua recepção no Brasil, entre 1880 e 1990. A abordagem estética e histórica orientada pela fenomenologia foi realizada segundo o método micro-histórico, conduzido pela idéia de \"primitivo\". Os fragmentos das biografias e as imagens evocadas foram cruzados com os discursos de seus intérpretes que formularam designações como: \"arte primitiva\", \"arte psicopatológica\", \"arte bruta\", \"outsider art\", \"arte virgem\" e \"arte incomum\". No horizonte histórico da cultura brasileira abriram-se duas vias principais de interpretação: uma derivada do cientificismo do discurso psiquiátrico e outra do romantismo do discurso acerca da cultura popular. Não obstante a contribuição da noção francesa de Art Brut para questionar essas duas vias, a complexidade da produção artística brasileira solicita uma análise particular que revele o \"primitivo\" em suas ambigüidades / This study aims to narrate a history of art works produced by members of popular classes, recognized by its individuality and inventivety, focusing in the production and reception in Brazil between 1880 and 1990. The aesthetic and historic approaches was oriented by phenomenology followed the micro-historic method, guided by the idea of \"primitive\". The fragments of the biographies and evoked images were crossed with the discourse of its interpreters, that proposed designations as such: \"primitive art\", \"psychopathological art\", \"art brut\", \"outsider art\", \"uncommon art\" and \"virginal art\". In the historical context of the Brazilian culture two principal ways of interpretation were opened: one of them is derivated from the scientificism of the psychiatric discourse and the other from the romantic discourse about the popular culture. Nevertheless the contribution of the french notion of Art Brut to question these ways, the complexity of the Brazilian artistic production impose a particular analyses that reveals the \"primitive\" in its ambiguity

Made available in DSpace on 2016-04-27T19:30:28Z (GMT). No. of bitstreams: 1 Regis Ferreira Brasilio dos Santos.pdf: 5356129 bytes, checksum: e30e5adc77a01d45305d3e10ef87880a (MD5) Previous issue date: 2011-11-09 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / Vicente do Rego Monteiro ( born in 1899 Recife, deceased in 1970 Recife), painter and poet from Pernambuco s region by the time of the brazilian modernism appearance, member of a whealthy family whom rulled the suggar commerce and production in the Northeast, he had the opportunity to study at the french accademy in 1911. In 1914, when he returned to Brazil, his sights over the artistic aesthetic had changed, it was different from those academic paitings that was predominant in the brazilian collection and patronage, new themes to be explored, influenced by the french cubism of the great masters Picasso and Léger, involved in the primitivist theme, seeking the art of Marajora and Maracá ceramics as a reference. He was the only one modernist of this time, on an ideal creation moment of a Brazilian National Identification by representing the indian as ther fundamental element in the people s formation and national culture. What most bring us anguish is the fact that besides his importance to the brazilian modernism, and mainly after the Modern Art Week in 1922, in Rio and São Paulo s region, he quit the modernist core, and even being forgotten by the artistic community, he lived his artistic experience in Paris, France, winning poetry awards and solo exposition in town. The purpose of the research is to realize Rego Monteiro s path of artistic sociability, in order to propose possibilities of interpretation of his distant relationship with the modernisn in São Paulo, knowing that before 1930, the comunication with him was through letters and expositions in Paris, and after 1930, they were set appart and Rego isolates himself in Paris until 1956, when he returns to Recife and begins to organize poetry meetings in town. In 1930, Oswald de Andrade invited Rego Monteiro to be part of an anthropophagy group that he had formed with Tarsila do Amaral in 1928 with the launch of the Anthropophagy s magazzine and after, with the Tarsila s work tittled Anthropophagy, 1929. Rego Monteiro alleged that he was the anthropophagy pioneer with the works A caçada, 1923 and by a cartoon tittled Anthopophagy, 1921. In the primitivism studies, we analize sources of plastic works from Vicente Monteiro, analizing his influences and requests, besides his sightseeings over the city, mainly Paris / Vicente do Rego Monteiro (1899 Recife, 1970 Recife), pintor e poeta pernambucano do período de surgimento do modernismo brasileiro, membro de família da elite de Recife no comércio e produção de açúcar no nordeste, tendo a oportunidade de estudar arte na Academia francesa em 1911. Ao retornar ao Brasil, em 1914, volta com outros olhares sobre a estética artística, diferentes daquelas pinturas acadêmicas predominantes no colecionato e mecenato brasileiros, novas temáticas a serem exploradas, influenciando-se pelo cubismo francês dos grandes mestres Picasso e Léger, envolve-se na temática primitivista, buscando como referência a arte da cerâmica marajoara e de Maracá. Foi o único modernista da época, no ideal de criação de uma identidade nacional brasileira a representar o índio enquanto elemento fundamental da formação do povo e cultura nacionais. O que mais nos angustia é que, apesar de sua importância no modernismo brasileiro e, principalmente, depois da Semana de Arte Moderna de 1922, no eixo Rio São Paulo, deixou de participar do núcleo modernista, sendo até mesmo esquecido pela comunidade artística, e vive suas experiências artísticas na França, em Paris, ganhando prêmios de poesia e exposições individuais na cidade. O interesse da pesquisa é realizar um percurso de sociabilidades artísticas de Rego Monteiro, afim de propor possibilidades de interpretação do seu distanciamento em relação ao modernismo paulista, sabendo que, antes de 1930, se comunicava com o mesmo por meio de cartas e em exposições em Paris, e depois de 1930, estes se distanciam e Rego se isola em Paris até 1956, onde retorna à Recife e passa e realizar encontros de poesia na cidade. No ano de 1930, Oswald de Andrade fez um convite à Rego Monteiro para participar do grupo da Antropofagia que havia formado com Tarsila do Amaral em 1928 com o lançamento da Revista da Antropofagia e posteriormente, com a obra de Tarsila, intitulada Antropofagia, 1929. Rego Monteiro alegou que ele mesmo era o precursor da Antropofagia com as obras A caçada, 1923 e por um desenho intitulado Antropofagia, 1921.No estudo a respeito do primitivismo analisamos fontes de obras plásticas de Vicente Monteiro analisando suas influências e questionamentos, bem como seu olhar pelas cidades, principalmente Paris

This thesis analyses a growing metropolitan British fascination with northern Scandinavia and Scotland towards the end of the eighteenth century. These two northern regions underwent a dramatic transformation, from being places people avoided to being realms writers considered worthy of visiting, observing and narrating. This thesis examines the importance of the primitivist discourse of northern noble savagery in that transformation. While encounters with the ‘noble savage’ were largely associated with the extra-European world, the fascination with the north was in observing Europe’s very own native examples of the breed. The Highlanders and Islanders of Scotland and the northern Scandinavians, the Sami people in particular, were often romanticised in this context. Despite the Sami being celebrated in British fiction and natural-history works at the time, there has been, in contrast with Scandinavia’s ‘Vikings’, little scholarly attention given to them in a British context. The origin and function of the northern-noble-savage discourse is anchorerd in naturalhistory texts. This study emphasises the importance of the Swedish botanist Carl Linnaeus (1707-1778), who travelled in Lapland in 1732, in constructing idealised depictions of the Sami. Linnaeus also provided a model of domestic exploration in which naturalists produced inventories of regions and their inhabitants previously relatively unmapped by the state. Although the image of the northern savage often bore little resemblance to reality, it had real application and effect. Such imagery allowed allegedly backward regions to be incorporated into the national narrative, and through this the national community sought to benefit from these peripheries and their communities. The thesis also studies the consequences of actual encounters between metropolitan observers and the local populations of these northern regions. The travelogues of the celebrated natural historian and traveller Edward Daniel Clarke (1769-1822), who sojourned in Scotland and Scandinavia in 1797-1799, is the focus of the investigation. In a comparative analysis of his Scottish and Scandinavian accounts, this study presents Clarke as an ambivalent primitivist who both praised and condemned the Highlanders and Sami. Clarke was, for example, critical of what he regarded as the superstitious beliefs of both peoples. His narrative on the Highlanders was, however, far more positive than that on the Sami because of Clarke's adherence to racial classifications, which paradoxically Linnaeus had instigated, which demoted the Sami to mere savages. After Clarke’s death in 1822, attitudes towards the Highlanders and Sami continued to diverge against a backdrop of increased racialisation in British thought. While the Highlander became firmly integrated into a British narrative, the Sami was displaced by growing interest in a Scandinavian invader of Britain, the Viking, whose image went on to provide a robust challenge to the romanticisation of the Celtic Highlander in the century that followed. Meanwhile, the optimism over the Highlands’ economic prospects that had permeated the Linnaean project of exploration in Scotland was now gone. Whereas the idealised gaze of the eighteenth-century explorer had surveyed Highland history in order to chart a course to the future, the focus of the nineteenth-century tourist tended to be firmly on the past.