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Geographies of Cuban Abstraction 古巴抽象地理
IF 0.1 Q3 Arts and Humanities Pub Date : 2019-12-04 DOI: 10.1353/rhm.2019.0014
Paloma Duong
ion may appear superficially coincidental, in other words a mere product of historical circumstance, . . . they were in fact deeply imbricated within a historicist national discourse— cubanía—that provided both an idealist order and the grassroots impetus for action” (3). McEwen traces cubanía to an inaugural, more militant form of cultural nationalism obversely shaped by active resistance to U.S. economic and military imperialism. In McEwen’s exegesis, this cubanista temperament would be nurtured and transformed in the 1940s and 1950s by subsequent polemical engagements with notions like cosmopolitanism, gangsterism, consumerism, and Americanism. This period witnesses the emergence of a second philosophical variant of cubanía, associated as a matter of course to Cuban writer José Lezama Lima and to the intellectual group around the journal Orígenes. This origenista view of culture—the pursuit of a quasi-mystical, transformative aesthetic grounded in teleological ontologies of the national—also runs through the Cuban abstractos profiled in the book, argues the author, albeit conceptually and ideologically adapted to these visual artists’ more politically active endeavors. By historicizing cubanía, McEwen lays the groundwork for an interpretation of the situated politics of abstraction and outlines a comparative framework for the political engagement of three distinct generations of cultural vanguard. And though the author relies on Antoni Kapcia’s descriptive terms of generational cultural nationalisms, her juxtaposition of these categories with the ideological clout of abstraction is a welcome correction to the otherwise reductive tendencies of Kapcia’s taxonomies. These claims are advanced mainly through the story of Los Once, a group of painters and sculptors who emerged in the visual arts scene of Havana in the early 1950s. In this sense,
表面上看,这可能是巧合,换句话说,这只是历史环境的产物,……事实上,他们深深嵌在历史主义的民族话语中——cubanía-that既提供了理想主义的秩序,也提供了行动的基层动力”(3)。麦克尤恩将cubanía追溯到一种更为激进的文化民族主义形式,这种形式被对美国经济和军事帝国主义的积极抵抗所相反塑造。在麦克尤恩的注释中,这种古巴人的气质在20世纪40年代和50年代被随后与世界主义、黑帮主义、消费主义和美国主义等概念的论战所滋养和转变。这一时期见证了cubanía的第二个哲学变体的出现,理所当然地与古巴作家jos Lezama Lima和围绕Orígenes杂志的知识分子团体联系在一起。作者认为,这种原始性的文化观——以国家的目的论本体论为基础,追求一种准神秘的、变革性的审美——也贯穿于书中描绘的古巴抽象画中,尽管在概念上和意识形态上适应了这些视觉艺术家更积极的政治努力。通过将cubanía历史化,麦克尤恩为解释抽象政治奠定了基础,并为三代不同的文化先锋的政治参与勾勒了一个比较框架。尽管作者依赖于安东尼·卡普西亚对代际文化民族主义的描述,但她将这些类别与抽象的意识形态影响力并放在一起,是对卡普西亚分类法的简化倾向的一种可喜的纠正。这些主张主要是通过Los Once的故事提出的,Los Once是一群画家和雕塑家,他们在20世纪50年代初出现在哈瓦那的视觉艺术界。从这个意义上说,
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引用次数: 0
Cronografías: arte y ficciones de un tiempo sin tiempo by Graciela Speranza (review) 时间线:Graciela Speranza的《没有时间的时间的艺术与小说》(评论)
IF 0.1 Q3 Arts and Humanities Pub Date : 2019-12-04 DOI: 10.1353/rhm.2019.0025
C. Fonseca
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引用次数: 4
Beautiful Money; or, What Can Contemporary Art Teach Us about the Neoliberal Economy? 美丽的钱;或者,关于新自由主义经济,当代艺术能教给我们什么?
IF 0.1 Q3 Arts and Humanities Pub Date : 2019-12-04 DOI: 10.1353/rhm.2019.0015
Pedro R. Erber
Abstract:In recent years, numerous scholars have called attention to the growing presence of economic rationality in every sphere of contemporary life—including those aspects of human existence portrayed by classical liberal thought as inherently removed from the realm of economic interests. In the realm of contemporary art, which is often described as an exemplary case, it is said that market expertise has replaced critical, aesthetic judgment. However, what if this mode of market expertise and, more broadly, neoliberal reason as such have more in common with aesthetic judgment than one might usually imagine? In reference to the work of visual artists such as Cildo Meireles and novelists ranging from Machado de Assis to Ricardo Lísias, and drawing upon a wide range of theoretical perspectives on contemporary cultural and economic theory, this paper investigates the aesthetic underpinnings of contemporary capitalism.
摘要:近年来,许多学者呼吁人们注意经济理性在当代生活的各个领域越来越普遍,包括那些被古典自由主义思想描绘为天生脱离经济利益领域的人类生存方面。在当代艺术领域,这通常被描述为一个典型的案例,据说市场专业知识已经取代了批判性的审美判断。然而,如果这种市场专业知识模式,以及更广泛地说,新自由主义理性与审美判断的共同点比人们通常想象的要多,该怎么办?本文参照西尔多·梅雷莱斯等视觉艺术家和从马查多·德·阿西斯到里卡多·莱西亚斯等小说家的作品,并借鉴当代文化和经济理论的广泛理论视角,探讨了当代资本主义的美学基础。
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引用次数: 1
Picturing the Barrio: Ten Chicano Photographers by David William Foster (review) 《描绘巴里奥:十位墨西哥裔摄影师》作者:大卫·威廉·福斯特
IF 0.1 Q3 Arts and Humanities Pub Date : 2019-12-04 DOI: 10.1353/rhm.2019.0017
Ileana L. Selejan
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引用次数: 0
Energy and Abstraction in the Work of Dolores Soldevilla Dolores Soldevilla作品中的能量与抽象
IF 0.1 Q3 Arts and Humanities Pub Date : 2019-12-04 DOI: 10.1353/rhm.2019.0021
Rachel Price
Abstract:Dolores (Loló) Soldevilla (1901-1971) was among the first Cuban artists to work in geometric abstraction, a member of the short-lived Grupo de Diez Pintores Concretos, and someone who continued working in abstraction until her death. In 1957 she also made an important trip to exhibit her art in Caracas, Venezuela, where local aesthetic and political debates would inform the founding of her own gallery in Havana that same year, Galería Color-Luz. After the 1959 Cuban Revolution, however, Soldevilla also penned articles and an experimental novel, and briefly designed toys for the Instituto Nacional de Industrias Turísticas (INIT), an institution that in the early years of the Revolution fostered and oversaw artistic production in a number of unlikely spaces. This article examines Soldevilla's oeuvre from the late 1950s through the mid-1960s to reveal how her foundation in abstraction came to be inflected by three connected pressures: a revolutionary ideology of realizing immediate change and production, debates about the merits of figuration versus abstraction, and mid-century energy-driven developmentalism in an era of petroleum exploration. National plans for energy extraction and tourism in Cuba, philosophical understandings of energy as both actualized and potential, and period debates among Latin American artists and critics over figuration and abstraction all informed both ruptures and continuities in Soldevilla's work during these critical years, manifest in her painting, her novel El farol, her sculptures and in a design for a toy.
摘要:Dolores(Loló)Soldevilla(1901-1971)是最早从事几何抽象工作的古巴艺术家之一,是短命的Grupo de Diez Pintores Concretos的一员,她一直从事抽象工作,直到去世。1957年,她还进行了一次重要的旅行,在委内瑞拉加拉加斯展出她的艺术,当地的美学和政治辩论将为她同年在哈瓦那成立自己的画廊Galería Color Luz提供信息。然而,1959年古巴革命后,索尔德维拉也写了文章和一部实验小说,并为国家工业研究所(INIT)简要设计了玩具,该机构在革命初期在一些不太可能的空间培养和监督艺术生产。本文考察了索尔德维拉从20世纪50年代末到60年代中期的全部作品,揭示了她在抽象方面的基础是如何受到三种相互关联的压力的影响的:实现即时变革和生产的革命性意识形态,关于具象与抽象优点的辩论,以及石油勘探时代世纪中期能源驱动的发展主义。古巴能源开采和旅游的国家计划,对能源的哲学理解,以及拉丁美洲艺术家和评论家之间关于形象和抽象的时代争论,都为索尔德维拉在这些关键时期的作品提供了断裂和连续的信息,这在她的绘画、小说《El farol》,她的雕塑和玩具设计。
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引用次数: 0
Foreword: Nature, Market, Media: Explorations in Latin American Art 前言:自然、市场、媒介:拉丁美洲艺术探索
IF 0.1 Q3 Arts and Humanities Pub Date : 2019-12-04 DOI: 10.1353/rhm.2019.0019
G. Montaldo
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引用次数: 0
Global? Contemporary? Latin American? Time Matters in/and Art Today 全球的属同时期的拉丁美洲?时间在今天的艺术中很重要
IF 0.1 Q3 Arts and Humanities Pub Date : 2019-12-04 DOI: 10.1353/rhm.2019.0012
N. Brizuela
Abstract:This article discusses the work of three artists from Latin America that emerged onto the global art world between the 1990s and the present day and became key representatives of a global and contemporary Latin American art. It begins by pointing out the paradox of specifying a specific a geographic production in the context of a global regime. It argues that there are specific types of temporalities in those oeuvres that secure their entry into the ranks of "contemporary art" as the global market around art was configured in the late neoliberal moment. The article suggests that reification in Gabriel Orozco's work, mourning in Doris Salcedo's, and theology in Adrián Villar Rojas's figure temporalities that pass as forms of critique while in fact reinforcing the economic and political mechanisms of the global order. The article ends by proposing a way out of the temporality allowed by the global and contemporary art world.
摘要:本文讨论了三位拉丁美洲艺术家的作品,他们在20世纪90年代至今出现在全球艺术界,成为全球和当代拉丁美洲艺术的重要代表。它首先指出了在全球制度的背景下指定一个特定的地理生产的悖论。它认为,随着全球艺术市场在新自由主义后期的形成,这些作品中存在特定类型的时间性,以确保它们进入“当代艺术”的行列。这篇文章指出,加布里埃尔·奥罗佐作品中的具象,多丽丝·萨尔塞多作品中的哀悼,以及Adrián维拉尔·罗哈斯作品中的神学,作为批判的形式,实际上强化了全球秩序的经济和政治机制。文章最后提出了一种摆脱全球和当代艺术界所允许的时间性的方法。
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引用次数: 1
No hay nación para este sexo: la Re(d)pública transatlántica de las Letras: escritoras españolas y latino-americanas (1824–1936) ed. by Pura Fernández (review) 没有国家适合这个性别:跨大西洋公共文学Re(d):西班牙和拉丁美洲作家(1824 - 1936)
IF 0.1 Q3 Arts and Humanities Pub Date : 2019-12-04 DOI: 10.1353/rhm.2019.0022
R. Briggs
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引用次数: 4
Forging the Past: Invented Histories in Counter-Reformation Spain by Katrina B. Olds (review) 《锻造过去:西班牙反宗教改革的虚构历史》,卡特里娜·b·奥尔兹著(书评)
IF 0.1 Q3 Arts and Humanities Pub Date : 2019-12-04 DOI: 10.1353/rhm.2019.0020
C. Cañete
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引用次数: 0
Conversations: The Television Interview in Jaime Davidovich and David Lamelas 对话:杰米·达维多维奇和大卫·拉梅拉斯的电视访谈
IF 0.1 Q3 Arts and Humanities Pub Date : 2019-12-04 DOI: 10.1353/rhm.2019.0023
Daniel R. Quiles
Abstract:This article examines the motif of the television interview in the film, video and television work of two Argentinean artists: David Lamelas and Jaime Davidovich. Like many of their generation, Lamelas and Davidovich migrated to the Global North amidst the political instability of the 1960s. Television and the mass media remained central themes of Lamelas's work, from his conceptual art in the late 1960s through his experimental films of the early 1970s to his embrace of video from the mid-1970s onward. In an early series of videos made in Los Angeles, Lamelas staged parodic news interviews as if the viewer were actually watching a television program, making ambiguous reference to ongoing political situations. Davidovich moved to New York in 1963 and remained there until his passing in 2016. He pioneered public-access cable production in the mid-1970s, co-founding the Artists Television Network in 1978 and producing his own show, The Live! Show, in 1979. Interviews with artists, critics and curators—some serious and journalistic, some playful or even farcical—were a fundamental component of both projects. While political hardship and migration were indisputably part of their biographies, both artists used the television interview precisely to undermine geographic or political authenticity as markers of identity. Their television works repeatedly stage encounters in which quasi-journalists engage with outsiders, as if perpetually restaging their own incomplete yet insightful integration into their new contexts of production.
摘要:本文探讨了两位阿根廷艺术家大卫·拉梅拉斯和詹姆·达维多维奇的电影、视频和电视作品中电视采访的主题。像他们这一代的许多人一样,拉梅拉斯和达维多维奇在20世纪60年代的政治不稳定中移民到了全球北方。电视和大众媒体仍然是拉梅拉斯作品的中心主题,从20世纪60年代末的概念艺术到70年代初的实验电影,再到70年代中期以后对视频的拥抱。在洛杉矶制作的早期系列视频中,拉梅拉斯上演了戏仿的新闻采访,就好像观众实际上在看电视节目一样,含糊地提到了正在进行的政治局势。达维多维奇于1963年搬到纽约,一直呆在那里直到2016年去世。他在20世纪70年代中期开创了公共接入有线电视制作的先河,1978年与人共同创立了艺术家电视网,并制作了自己的节目《the Live!表演,1979年。对艺术家、评论家和策展人的采访——有些是严肃的、新闻性的,有些是戏谑的,甚至是滑稽的——是这两个项目的基本组成部分。尽管政治困难和移民无疑是他们传记的一部分,但两位艺术家都利用电视采访来破坏地理或政治真实性,以此作为身份的标志。他们的电视作品反复上演准记者与局外人接触的场景,仿佛永远在重申他们自己不完整但富有洞察力的融入新的生产环境。
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Revista Hispanica Moderna
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