This thesis aims to form the basis of research on the Icelandic street art by detailing the main events that spurred the development of this art movement and by describing the key factors that shaped the evolution of this artistic movement in Iceland and the societal reaction towards it. The presented theoretical material aims to enable discussion on street art substance in this one particular country, taking into consideration the scope of definitions applied in international street art research. While regarding already existing studies on this artistic movement in other countries, this thesis presents the local specifics in order to highlight the differences in artistic and social approach. The topic was chosen due to personal interests that grew expansively while the author was living in Iceland. The possibilities to directly observe the evolving contemporary art scene and participate in the ongoing changes served as a factual basis for further research. Author noticed the sizeable gap in the research on Icelandic art, especially available to international academic forums. Moreover, there has been no previously conducted research on Icelandic street art, and, to date, only limited study on Icelandic contemporary art is available. Another factor for the choice of theme was the particular interest in the contemporary artistic movements that raise the question of applicable art definitions and hence also the scope of research, which demands a multidisciplinary approach. Street art, as a dynamic socio – artistic movement, encompasses such an approach and challenges the researchers to apply various methods of art history, combined with sociological approach, in order to conduct research on graffiti, street art or broader urban creativity. Due to the ambivalent nature of street art as well as the possible legal consequences it carries, accessing the functional sources for academic purposes is crucial. This study involves materials obtained direct in local research, through interviews and field work but also municipal documentation and information provided in domestic press and social media. It seemed essential to present the most important occurrences in local political and social history and to summarize the factors that allowed the formation and development of Icelandic street art. Due to the pioneering element of the study, the monography of the movement seemed more appropriate than a detailed analysis of particular artworks or artists’ biographies adopting methodologies designed for the history of art.:PART I Theory 1. Methodology and research goals 1.1 Subject matter and research tools 1.2 Historical background reasoning the topic choice 1.3 Development of history of art as a discipline reasoning the topic choice 1.4 Information sources used in research, collection methods and value assessment 1.5 Specifics of Iceland 2. Fluctuating scope of the area of interest 2.1 Change in the approach 2.2 Widening research and multidisciplinary approach 3. Nomenclature in the street art and urban activity studies 3.1 Overview of milestones in attempts of street art definitions 3.2 Newest points of view 3.3 Definitions used hereby 4. Institutionalization as an inseparable part of street art history 4.1 Scope of definition 4.2 Institutionalization as an inseparable part of street art 4.3 The side effect of sponsored street art 4.3.1 Graffiti in large-format advertising 4.3.2 Substitute for freedom in curated urban space 4.3.3 Zero Tolerance Policies and clean cities 4.4 Publicity of the public art 4.5 Research on the institutionalization of street art 5. Icelandic street art in the context of the current state of international research 5.1 Area of interest – social studies and the edge of different disciplines 5.2 Different means of research on street art 5.2.1 Festivals, conferences and street art museums as a research tool 5.2.1.1 Street art festivals 5.2.1.2 Street art conferences 5.2.1.3. Street art museums 5.2.2 Material published in book forms 5.2.3 Online accessible articles and reviews, blogs 5.3 Icelandic art 5.4 Street art in Reykjavík 5.4.1 The Reykjavík Grapevine 5.4.2 Online sources: personal blogs, tourist information, social media accounts 5.4.3 Hard copy published materials 5.4.4. Social media and sharing platforms 5.4.5 Film materials 5.4.6 Publications of cultural and educational institutions 6. Icelandic street art 6.1 Environment for street art development in Iceland. Artistic society after the Second World War 6.2 Hlíðargöngin as the first scene for Icelandic street art 6.3 Bloom and expansion time 6.4. Zero Tolerance Policy Implementation in Reykjavík 6.4.1 Reasons for the implementation of Zero Tolerance 6.4.2 Scandinavian inspirations for Implementation of Zero Tolerance Policy 6.4.3 The costs of Zero Tolerance Policy 6.4.4 Obtaining permission for graffiti 6.4.5 An assigned place for graffiti 6.4.6 Icelandic version of Zero Tolerance Policy 6.5 The peak of urban creativity around 2012 6.5.1 Hjartagarðurinn 6.5.2 Guido van Helten Sailors, Skagaströnd 2013 Afi, Reykjavík 2013 No exit, Reykjavík 2013 – 2014 Halla, Vestmannaeyar, 2014 Girl, Akureyri 2014 Jón from Vör, Kópavogur 2015 Sæfari, 2015 6.5.3. Sara Riel 6.5.3.1 Education, early recognition and awards 6.5.3.2 Beginnings on the street art scene 6.5.3.3 Time of growing up 6.5.3.4 In the vibrant city 6.5.3.5 Natural Kingdoms 6.5.3.6 Memento Mori 6.5.3.7 Is it legal? 6.5.3.8 Turn into abstract organic art 6.5.3.9 What plant would you like to be and why? 6.6 Street art intensity around 2012 – 2013 and balancing the scene off 6.7 Wall Poetry 6.7.1 Iceland Airwaves Festival 6.7.2 Urban Nation 6.7.3 Wall Poetry 2015 6.7.3.1 Project description 6.7.3.2 Artworks 6.7.4 Wall Poetry 2016 6.8 Current situation on Icelandic street art scene 7 The official and social approach towards street art in Iceland 7.1 Street art reception 7.2 Reykjavík´s mayor Jón Gnarr and Banksy 7.3 Educational institutions 7.4 Artists associations 7.5 Exhibition rooms and artists-run spaces 8. ”Icelandness”? 9. Summary List of the Icelandic names and their translation in English Photography credentials Bibliography PART II Photographic material Fig. 1 Research on social reception of street art Photographs

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Thèse en recherche-création / Que notre joie demeure s’inspire de la prose vaste et compassionnelle de Marie-Claire Blais. Le roman explore, tout comme le cycle Soifs, la forme polyphonique et la « représentation de la vie psychique » (Dorrit Cohn). Le travail de préparation m’a amené à m’intéresser au roman moderne du premier XXe siècle. Henry James, Virginia Woolf et Marcel Proust forment, avec des textes thématiques sur l’architecture, l’économie et la ville, mon corpus de création. Je me questionne, avec Blais, sur l’héritage possible de cette conception du roman aujourd’hui. J’imprime à ma réflexion sur la création littéraire (dans l’essai qui suit) un léger déplacement : comment un empêchement imposé de l’extérieur est-il vécu par une créatrice qui souhaite produire une œuvre ? Mon roman politise cette question en mettant en scène une architecte québécoise qui décroche enfin, après une brillante carrière internationale, un grand projet à Montréal. Ce projet soulèvera cependant une forte protestation populaire. C’est à travers le prisme des classes sociales et du privilège économique que je relis les œuvres mentionnées plus haut en m’intéressant aux affects que suscite la contestation des inégalités chez celles et ceux qu’elles favorisent. Que notre joie demeure comporte une forte dimension sociale. Le texte me permet de décrire les processus d’embourgeoisement – largement documentés – qui touchent actuellement Montréal et l’évolution des disparités économiques au Québec depuis les années 1970. L’essai Rater mieux porte sur le processus créateur dans sa relation avec le fantasme, d’une part, et la matérialité du support livresque, d’autre part. Pourquoi les écrivain·es ont-il·les, en reprenant des composantes du fameux Livre mallarméen (Notes en vue du « Livre »), placé une partie de leur œuvre sous le magistère d’un « Fantasme de Roman » (Barthes, La préparation du roman) ? Que nous apprennent du processus créateur ces « livres-que-je-n’écris-pas » (Cixous), devenus objets de fiction ? Ces fantasmes traduisent fréquemment une volonté de défaire l’objet-livre, de congédier ou de transcender la matérialité du support, comme si la littérature devait parfois se déployer hors du livre. Croisant la discussion théorique, l’analyse textuelle et l’essai personnel, ma thèse développe une conception de la création intimement liée au ratage et à la notion d’échec (Beckett). Au carrefour de la psychanalyse, des théories queer et de l’histoire du livre, j’analyse les différentes modalités de ces ratages dans les œuvres littéraires et dans la théorie (Agamben, Butler, Deleuze, Foucault, Grossman). Je fais dialoguer les textes de Roland Barthes, de Victor-Lévy Beaulieu, de Marie-Claire Blais et d’Hélène Cixous avec des œuvres savantes et populaires, tant européennes, québécoises qu’américaines (Hubert Aquin, les Beatles, Joan Didion, Céline Dion, Lautréamont, Courtney Love, Stéphane Mallarmé, Marcel Proust, Ginette Reno, André Roy, Chloé Savoie-Bernard, Zadie Smith). L’échec est vécu de façon mélancolique chez un écrivain comme Beaulieu, comme jouissance libératoire chez Cixous, il est passage obligé chez Barthes, tandis qu’il acquiert une dimension éthique chez Marie-Claire Blais. La notion de fantasme me permet d’aborder différentes économies psychiques et libidinales de l’écriture, dont je propose une interprétation queer. Il s’agit de renouveler par ces analyses et ces propositions théoriques le cadre de lecture découlant de la mise en abyme des livres fictifs ainsi que les approches du processus créateur. / May Our Joy Remain is a novel inspired by the vast and compassionate prose of Marie-Claire Blais. The novel explores, like the These Festive Nights novels cycle, the polyphonic form and the “representation of psychic life” (Dorrit Cohn). The preparatory work led me to the modernist novel of the first half of the twentieth century. Henry James, Virginia Woolf, and Marcel Proust form, alongside thematic texts on architecture, economy, and the city, a sum of works that inspired me. I wonder, with Blais, about the possible legacy of the modernist novel today. How is an impediment imposed from the outside experienced by an artist who wishes to produce a work of art? My novel politicizes this question by featuring a Québec architect who finally obtains, after a shining international career, a major project in Montréal. However, this project will provoke a fierce popular protest. It is through the prism of social classes and economic privilege that I read the above-mentioned works and take an interest in the affects that contestation of inequalities arouse in those who promote them. May Our Joy Remain has a strong social dimension. The text allows me to describe the gentrification processes (widely documented) currently impacting Montréal and the evolution of economic disparities in Québec since the 1970s. The essay Fail Better focuses on the creative process in its relation to fantasy (phantasm) on the one hand, and the materiality of the book, on the other hand. Why do writers, by using components of the famous Mallarmean Book, place part of their work under the magisterium of a “Fantasmatic Novel” (Barthes, La preparation du roman)? What do these “books-I-do-not-write” (Cixous), which have become objects of fiction, teach us about the creative process? These phantasms frequently bear a desire to undo the object-book, to dismiss or transcend the materiality of the medium, as if literature sometimes had to unfold outside the book. Crossing theoretical discussion, textual analysis, and personal essay, my thesis develops a conception of writing intimately linked to failure (Beckett). At the crossroads of psychoanalysis, Queer theories, and book history, I analyze the different modalities of these failures in literary works and in theory (Agamben, Butler, Deleuze, Foucault, Grossman). I make the texts of Roland Barthes, Victor-Lévy Beaulieu, Marie-Claire Blais, and Hélène Cixous interact with scholar and popular works, both from Europe, Québec and the United States (Hubert Aquin, The Beatles, Joan Didion, Céline Dion, Lautréamont, Courtney Love, Stéphane Mallarmé, Marcel Proust, Ginette Reno, André Roy, Chloé Savoie-Bernard, Zadie Smith). Failure is experienced as a melancholy for a writer like Beaulieu, as a liberating jouissance for Cixous, it is a necessary step for Barthes, while it acquires an ethical dimension in the works of Marie-Claire Blais. The notion of fantasy allows me to approach different psychic and libidinal economies of writing, of which I propose a Queer interpretation. I hope through these analyzes and these theoretical proposals to contribute renewing the reading framework of fictitious books and of discourses on the process of literary creation.

Anish Kapoor affirme le caractère spirituel de ses œuvres, un terme qu’il distingue du religieux et du sacré. Quelle est la nature de cette spiritualité ? Il s’agit de retrouver l’union avec « la Totalité », union proto-culturelle qui serait perdue par l’emprise du matériel. S’agit-il d’un retour au « primitivisme dans l’art » à la manière de Paul Gauguin et Barnett Newman ? Cette démarche est-elle influencée par l’héritage hindouiste de Kapoor, ou bien tient-elle, comme il l’affirme, à la fonction hypostatique universelle de la couleur qu’il désigne comme « alchimique »? Comment ce caractère spirituel est-il perçu par le spectateur occidental ignorant des diverses influences culturelles qui traversent l’œuvre ? L’œuvre porte-elle les marqueurs du spirituel par ses formes et ses couleurs ? Ce mémoire étudie d’abord les diverses influences qui nourrissent et permettent de comprendre l’expérience des œuvres de Kapoor. Il s’attache ensuite à décrypter les mécanismes phénoménologiques, neurologiques et psychologiques qui permettent à ces marqueurs de fonctionner dans le contexte du musée ou de la galerie d’art moderne. / Anish Kapoor asserts the spiritual quality of his work. By spiritual he means not the religious or the sacred but the possibility to be reunited with a « Totality », in a « proto-cultural » manner, by eschewing the material. Is this project a return to “primitivism in art” in line with Paul Gauguin and Barnett Newman? Is it influenced by the Indian heritage of Kapoor or is it based, as he claims, on the hypostatic function of colour, which gives way to a quasi alchemical experience? How is this spiritual potentiality of the work perceived by a Western audience, ignorant of Kapoor’s various spiritual endeavours? Does the work convey through its shape and colour the markers of the spiritual? This dissertation analyses the various influences that nourish Kapoor and inform his works. It then attempts to decipher the mechanisms through which those makers are efficient in conveying a sense of “spirituality” to the works within the settings of the White cube Gallery or the museum of modern art. They appear to be phenomenological, neurological and psychological.

Made available in DSpace on 2016-03-15T19:42:15Z (GMT). No. of bitstreams: 1 Janaina Quintas Antunes.pdf: 902765 bytes, checksum: d191abf2d64e0aa04ef87852d89f4721 (MD5) Previous issue date: 2012-02-02 / Fundo Mackenzie de Pesquisa / Nobrow is a new concept, a new aesthetics that characteristics the contemporary art and culture, it is a new moment in the XXI century art history. The term Nobrow refers to the term "highbrow" (a term of art and literature, which characterizes them as "intellectuals, high-quality"), and the term "lowbrow" (an expression that characterizes the literature and art as without connection or interest to serious cultural / intellectual ideas), so that represents the concept of art without a qualification of "lowbrow" or "highbrow" without specifically targeting a particular type of audience, or a specific area of knowledge. An art that is neither popular nor scholarly, an art that is not categorized. This dissertation analises this new aesthetics of Nobrow art, its concepts and origin, and relates them to the cultural history of the first ten years of this century. / Nobrow é um novo conceito, uma nova estética da cultura e da arte contemporâneas, é um novo momento na história da arte do século XXI. A expressão Nobrow faz referência à expressão highbrow (uma denominação de artes e literatura, que as caracteriza como intelectuais, de alta qualidade ), e à expressão lowbrow (expressão que caracteriza a literatura e a arte como sem conexão ou interesse em ideias culturais sérias/intelectuais), de maneira que representa o conceito de arte sem uma qualificação de lowbrow ou highbrow , sem um direcionamento específico a determinado tipo de público, ou à determinada área do conhecimento. Uma arte que não é nem popular, nem erudita, uma arte não categorizada. Esta dissertação analisa essa nova estética Nobrow, sua origem e seus conceitos, e os relaciona com a história cultural dos dez primeiros anos deste século.

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This study constitutes the first critical history of dematerialization. Coined by critics Lucy Lippard and John Chandler in their 1968 essay, “The Dematerialization of Art,” this term was initially used to describe an emergent “ultra-conceptual” art that would render art objects obsolete by emphasizing the thinking process over material form. Lippard and Chandler believed dematerialization would thwart the commodification of art. Despite Lippard admitting in 1973 that art had not dematerialized into unmediated information or experience, the term has since entered art historians’ lexicons as a standard means to characterize Conceptual Art. While art historians have debated the implications of dematerialization and its actuality, they have yet to examine closely Lippard and Chandler’s foundational essay, which has been anthologized in truncated form. If dematerialization was not intrinsic to Conceptual Art, what was it? By closely analyzing “The Dematerialization of Art” and Lippard and Chandler’s other overlooked collaborative essays, this dissertation will shed light on the genealogy of dematerialization by contending they were not describing a trend limited to what is now considered Conceptual Art. By investigating the socio-historical connections of dematerialization, this dissertation will advance a more far-reaching view of the ideology of dematerialization, a cultural misrecognition that the world should be propelled toward immateriality that is located at the intersection of particle physics, environmental sustainability, science-fiction, neoliberal politics, and other discourses. This analysis then focuses on three case studies that examine singular works of art over a twenty-year period: Eva Hesse’s Laocoön (1966), James Turrell’s Skyspace I (1974), and Anish Kapoor’s 1000 Names (1979-85). In doing so, this dissertation will accomplish two objectives. First, it looks at how these works materially respond to the ideology of dematerialization and provide a means for charting how this cultural desire unfolds across space and time. Second, this dissertation contends that contrary to Lippard and Chandler’s prognostication, dematerialization—and immateriality—does not correlate to emancipation from capitalization. Rather, it will be shown that dematerialization, its rhetoric, and its strategies can actually be enlisted into the service of the commoditizing forces Lippard and Chandler hoped it would escape.