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Architecture and the Lost Art of Drawing

Via Flickr:
Designed by Michael Graves & Associates. Associate architects: Klipps Colussy Jenks DuBois Architects.




IT has become fashionable in many architectural circles to declare the death of drawing. What has happened to our profession, and our art, to cause the supposed end of our most powerful means of conceptualizing and representing architecture?

The computer, of course. With its tremendous ability to organize and present data, the computer is transforming every aspect of how architects work, from sketching their first impressions of an idea to creating complex construction documents for contractors. For centuries, the noun “digit” (from the Latin “digitus”) has been defined as “finger,” but now its adjectival form, “digital,” relates to data. Are our hands becoming obsolete as creative tools? Are they being replaced by machines? And where does that leave the architectural creative process?

Today architects typically use computer-aided design software with names like AutoCAD and Revit, a tool for “building information modeling.” Buildings are no longer just designed visually and spatially; they are “computed” via interconnected databases.

I’ve been practicing architecture since 1964, and my office is not immune. Like most architects, we routinely use these and other software programs, especially for construction documents, but also for developing designs and making presentations. There’s nothing inherently problematic about that, as long as it’s not just that.

Architecture cannot divorce itself from drawing, no matter how impressive the technology gets. Drawings are not just end products: they are part of the thought process of architectural design. Drawings express the interaction of our minds, eyes and hands. This last statement is absolutely crucial to the difference between those who draw to conceptualize architecture and those who use the computer.

Of course, in some sense drawing can’t be dead: there is a vast market for the original work of respected architects. I have had several one-man shows in galleries and museums in New York and elsewhere, and my drawings can be found in the collections of the Metropolitan Museum of Art, the Museum of Modern Art and the Cooper-Hewitt.

But can the value of drawings be simply that of a collector’s artifact or a pretty picture? No. I have a real purpose in making each drawing, either to remember something or to study something. Each one is part of a process and not an end in itself. I’m personally fascinated not just by what architects choose to draw but also by what they choose not to draw.

Michael Graves' Denver Public Library

For decades I have argued that architectural drawing can be divided into three types, which I call the “referential sketch,” the “preparatory study” and the “definitive drawing.” The definitive drawing, the final and most developed of the three, is almost universally produced on the computer nowadays, and that is appropriate. But what about the other two? What is their value in the creative process? What can they teach us?

The referential sketch serves as a visual diary, a record of an architect’s discovery. It can be as simple as a shorthand notation of a design concept or can describe details of a larger composition. It might not even be a drawing that relates to a building or any time in history. It’s not likely to represent “reality,” but rather to capture an idea.

These sketches are thus inherently fragmentary and selective. When I draw something, I remember it. The drawing is a reminder of the idea that caused me to record it in the first place. That visceral connection, that thought process, cannot be replicated by a computer.

The second type of drawing, the preparatory study, is typically part of a progression of drawings that elaborate a design. Like the referential sketch, it may not reflect a linear process. (I find computer-aided design much more linear.) I personally like to draw on translucent yellow tracing paper, which allows me to layer one drawing on top of another, building on what I’ve drawn before and, again, creating a personal, emotional connection with the work.

With both of these types of drawings, there is a certain joy in their creation, which comes from the interaction between the mind and the hand. Our physical and mental interactions with drawings are formative acts. In a handmade drawing, whether on an electronic tablet or on paper, there are intonations, traces of intentions and speculation. This is not unlike the way a musician might intone a note or how a riff in jazz would be understood subliminally and put a smile on your face.

I find this quite different from today’s “parametric design,” which allows the computer to generate form from a set of instructions, sometimes resulting in so-called blob architecture. The designs are complex and interesting in their own way, but they lack the emotional content of a design derived from hand.

Years ago I was sitting in a rather boring faculty meeting at Princeton. To pass the time, I pulled out my pad to start drawing a plan, probably of some building I was designing. An equally bored colleague was watching me, amused. I came to a point of indecision and passed the pad to him. He added a few lines and passed it back.

The game was on. Back and forth we went, drawing five lines each, then four and so on.

While we didn’t speak, we were engaged in a dialogue over this plan and we understood each other perfectly. I suppose that you could have a debate like that with words, but it would have been entirely different. Our game was not about winners or losers, but about a shared language. We had a genuine love for making this drawing. There was an insistence, by the act of drawing, that the composition would stay open, that the speculation would stay “wet” in the sense of a painting. Our plan was without scale and we could as easily have been drawing a domestic building as a portion of a city. It was the act of drawing that allowed us to speculate.

michael graves design

As I work with my computer-savvy students and staff today, I notice that something is lost when they draw only on the computer. It is analogous to hearing the words of a novel read aloud, when reading them on paper allows us to daydream a little, to make associations beyond the literal sentences on the page. Similarly, drawing by hand stimulates the imagination and allows us to speculate about ideas, a good sign that we’re truly alive.

Michael Graves is an architect and an emeritus professor at Princeton.


Alessi Sugar Bowl Black



I wholeheartedly share Michael Graves’s concerns about the “death of drawing” in architecture as the computer supplants manual approaches. Another casualty of technological change is the increasingly lost art of architectural model making.

This is unfortunate, because the architect’s ability to create models with wood, cardboard, clay and other materials adds additional understanding, not always apparent in a computer-generated model, of a structure’s spatial relations as well as its relationship to its environmental context.

Architectural practices and academic programs should rethink their wholesale replacement of teaching hand drawing and model making with computer skills alone. Digital tools can enhance the tactile interpretations of architectural concepts, and there should be room for teaching both when educating architects of the future.

NISHAN KAZAZIAN
New York, Sept. 4, 2012


The writer, an architect, is an assistant professor at Parsons the New School for Design.

To the Editor:

In addition to the fine points made by Michael Graves, note that it is our very inability to draw perfectly that makes drawing by hand so important: failing to depict with exactness what the brain is imagining leads to new and better sketches and hence new variations and ideas.

This iterative process, so key to creativity, is not possible on the computer, where even the first drawing looks perfect and asks no more of the architect or designer.

Mr. Graves’s layering new drawings over previous ones is precisely that process; each new drawing suggests additional approaches and refinements of the concept.

WAYNE HUNT
Pasadena, Calif., Sept. 3, 2012


The writer, a graphic designer, is an adjunct professor at the Art Center College of Design.

To the Editor:

Michael Graves’s article rings true in another arena: teaching science and engineering.

The push in education to use software tools to generate visual representations of scientific structure and concepts has a negative side: the tools inform the students’ thinking.

Something wonderfully different happens when we ask students collaboratively to draw a particular scientific phenomenon.

In our program Picturing to Learn, financed by the National Science Foundation, we asked small groups of students to work together with paper and colored pencils to come up with their own visual representations of particular phenomena in science and engineering.

Many of the final drawings were fascinating metaphors — ideas they could dream up only without the impediment of software.

The less obvious result, and perhaps a more important one, was that they were teaching one another — discussing, for example, where the metaphor falls apart (as all eventually do).

Mr. Graves writes, “Drawing by hand stimulates the imagination and allows us to speculate about ideas.” One can only imagine what that can bring to our needy world of teaching science and innovation.

FELICE FRANKEL
Cambridge, Mass., Sept. 2, 2012


The writer, a research scientist at the Massachusetts Institute of Technology, teaches and advises on the visual representation of science and engineering.

To the Editor:

Michael Graves decries the ascendance of computer-aided design, or CAD, software over drawing in architecture. In one sense he is correct: something is lost when design must conform to software requirements instead of the limits of imagination. One might say the “D” in CAD stands for drafting, rather than design. But the problem is not the computer, but the tools provided to the profession.

Advances in computer-assisted drawing (different from CAD systems) can correct many of the problems Mr. Graves describes and even expand drawing’s capabilities. Rather than using a sheet of paper, an architect might sketch in context, even within the building site. She could change perspective, rotate structures and quickly create three-dimensional representations without formal mock-ups.

As for sharing pictorial ideas, cloud computing will allow this to happen between continents, not just across a table. With the right software, computers need not squeeze the art out of architecture.

JULIE DORSEY
New Haven, Sept. 4, 2012


The writer is a professor of computer science at Yale and director of Yale C2: Creative Consilience of Computing and the Arts.


Main hall, Louwman Museum

Adrian Ghenie

Adrian Ghenie by jeff ramirez
Adrian Ghenie, a photo by jeff ramirez on Flickr.


Born 1977 Baia-Mare, Romania
Lives and works in Cluj and Berlin.

Adrian Ghenie is a young Romanian painter whose works demonstrate his fascination with history and the trauma of dictatorship. The sources for his images are derived from a combination of his own personal memories and from historical books, archives and both documentary and fictional film.

Ghenie plunders visual history via disparate avenues - archives, history books, cinema, painting, YouTube and Google - to build his dense, multi-layered paintings. His preparations are intriguing in their ebb and flow between fact and fabrication. Once images are selected from different modes of representation, Ghenie creates collages with printed images that are overworked and embellished in paint. Sometimes he turns stills into cardboard models, creating a kind of mini film set, tangible, with shifting light and relative scale.

Cinema’s aesthetic preoccupies Ghenie, particularly the moment cinema developed its own unique qualities: when scenes were created, seen and understood as nothing but filmic – movement, light, structure, genre, and moments repeated in different productions to the point of cliché that could not be separated from that medium, just as the surface and qualities of a Caravaggio can only really exist in paint.




Untitled

BEAU04 - Selfportrait as Charles Darwin II (2012) by Adrian Ghenie

Ever since the Wall fell in 1989, Berlin has been the city that artists have defected to—in part for the cheap living and studio space, in part to get away from the hungry market and social swirl, and in part for all of the dirty, glamorous decadence that has made the fraught German capitol a place of myth and mayhem for generations of young misfits. Artists don’t come to Berlin to make it big—they come to be artists, and today, a new crop of international creators have arrived to make the city their own.

With figures gnawed and slashed, blurred and speckled, Adrian Ghenie’s paintings involve the big ideas that transform men into larger-than-life emblems. Ghenie’s recent exhibition at Haunch of Venison in London featured humans wildly distorted and many with monkey features. The canvases were inspired by the Nazi’s ideological bastardization of Charles Darwin’s theories of natural selection. “No discovery is ever good or bad—it depends on how you use it,” says Ghenie, although his portraits frequently feel cautionary and almost malicious in their gestural violence. Take for example his depictions of notorious Holocaust doctor and torturer Dr. Josef Mengele, his features scraped away or washed out. Other faces are patchworks of textures, so skin appears as if sourced from different ages. It’s pretty brutal stuff. “Reading the biography of Mengele, you realize the Nazis were normal, obscure bureaucrats—then something happens that corrupts them,” says Ghenie. “It could happen to you or me or anyone.” Indeed, the show included a silhouette of the artist himself, wearing a mask of Darwin’s features. It’s an approach that’s no doubt additionally charged for an artist who is based in Berlin. The 34-year-old moved part-time to the city in 2007 from Cluj, Romania. Growing up in a small industrial town, Ghenie compared official painters from his native country with the classics of the Western canon, while his personal brushes with art come largely from the experiences of his parents. Ironically, the time of communist insularity of the ’50s and ’60s proved to be the era of greatest freedom for his parents, who traveled across Eastern Europe in the ’60s and ’70s and imparted those memories to their son. Ghenie sees a connection with those family tales and his own artistic production: “I like the difference between the official story and the personal perspective.”


adrian-ghenie-BERL



Adrian Ghenie: Haunch of Venison London from Haunch of Venison on Vimeo.



MATEOBANKS
Francis Bacon reincarnate.

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2 years ago 1 Like

Jon shaw
I absolutely love the darkness to these. In terms of painting approach they are super nice in terms of looseness of application of paint and control of colour. Imagery is a perfect balance (for me) between representational and abstract - bang on!

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1 year ago

Ramireo
The person with the coat is GREAT!

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1 year ago

Gene
His work remind me a bit of Francis Bacon. Very interesting use of colors!

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1 year ago

anny
i always come back to this artist, he's really inspired me. it's definitely one of my favorites.

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1 year ago

selina
so gorgeous...

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2 years ago

rob
these things hurt me!

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2 years ago

Cathal O'Blivion
Amazing work - reminds me of Bacon and Goya

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2 years ago

Antoniou Nikolas
truly amazing!

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2 years ago

karin
nice knowing who made the latest 'get well soon' LP cover :>

vexations by get well soon

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2 years ago

africa spear chucker
i think bacon was a drunk queen from the distant future who did bad revisions of this guys pictorial space.

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2 years ago

Savannah
eerie and mesmerizing. like weird russian film noir movie stills or something.

loving this so hard.

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2 years ago

rob
awesome! Francis Bacon comes to mind

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2 years ago

Alin Dragulin
makes me want to paint again, though when I try all I can think about is,........

the accident

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2 years ago

mila
some of the bests things i've seen on here

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2 years ago

Andrew Gordon
One of my all time faves! Thanks for posting Jeff

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2 years ago

Jeff Hamada
one of mine too!

Like Reply
2 years ago in reply to Andrew Gordon

Bosco
My god, my god!
Man,I want his babies.

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2 years ago

yasmin
I absolutely love the first one.

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2 years ago

Maya
yummy and twisted.
what's going on in the background of that last painting?

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2 years ago

malouma
I guy is filming something.

Like Reply
2 years ago in reply to Maya

jesper
Collapse
these paintings are truly ghenieus !

Kunst St. Theresiakapel Westende


Duchamp's funeral 1


003_adrian-ghenie-ELENA

Afanassiev Valéry

"jouissance" is my new favorite word

Roland Barthes by Xhemal AHMETI
Roland Barthes, a photo by Xhemal AHMETI on Flickr.

Among the brand-name French theorists of the mid-20th century, Roland Barthes was the fun one. (Foucault was the tough one, Derrida was the dreamy one, Lacan was the mysterious one — I like to imagine them sometimes as a black-turtlenecked, clove-smoking boy band called Hors de Texte, with the hit album “Discipline ’n’ Punish.”) Instead of constructing multivolume monuments of systematic thought, Barthes wrote short books built out of fragments. He was less interested in traditional coherence than in what he called jouissance: joy, surprise, adventure, pleasure — tantric orgasms of critical insight rolling from fragment to fragment. He proclaimed the death of the author and advocated a style of reading he referred to as “writerly,” in which readers work as active creators of a text. His critical metabolism ran unusually high: he would flit from subject to subject, defining new fields of interest (semiology, narratology) only to abandon them and leave others to do the busywork. He treated canonical French works with such unorthodox flair it drove conservative professors crazy. (Barthes first rose to prominence, or notoriety, thanks to the furor surrounding his early book about Racine.) In his inaugural lecture at the Collège de France — a sort of mission statement for the most prestigious academic post in the country — Barthes announced that he aspired above all to “forget” and to “unlearn” and proposed, as a kind of motto, “no power, a little knowledge, a little wisdom and as much flavor as possible.”

The most reliable and user-friendly source of Barthes’s special variety of fun — the bouillon cube, if you will, of his critical flavor — is his early book “Mythologies,” originally published in 1957. In it, Barthes basically invented what we think of as cultural criticism: he was the first really first-rate intellectual to tell us what our most mundane pop culture actually means. For decades, however, only part of “Mythologies” was available in English. Its recent rerelease in a new and (for the first time) complete translation gives us an excuse not only to reread the book but also to consider some of the larger questions it raises, nearly 60 years later, for those of us still swimming through pop culture, and in particular for those of us who consider ourselves critics of that culture, which, these days, seems to be just about everyone.


Mythologies


“Mythologies” is, characteristically, less a unified whole than a collection of parts: 53 short essays that Barthes wrote for a literary journal under the rubric “Mythology of the Month.” The column was Barthes’s way of dealing with the explosion of mass culture in the decade after World War II — the rise to omnipresence of a hypercommodified cluster of media (magazines, film, radio, television) that was shaping everyone’s lives on the deepest possible level, like a new form of psychological gravity. In his modest (and non-Newtonian) way, Barthes set out to be mass culture’s Newton: to identify the laws of its behavior, test its stresses, reveal the invisible boundaries of its influence.

Barthes’s basic idea (although with Barthes it’s always dangerous to reduce things to a basic idea) was that the operation of mass culture is analogous to mythology. He argued that the cultural work previously done by gods and epic sagas — teaching citizens the values of their society, providing a common language — was now being done by film stars and laundry-detergent commercials. In “Mythologies,” his project was to demystify these myths. He wrote essays about professional wrestling, celebrity weddings, soap advertisements, actors’ publicity photos, trends in children’s toys and an initiative by the president of France to get citizens to drink more milk. He wrote an essay about Greta Garbo’s face. (“The face of Garbo is an Idea, that of Hepburn, an Event.”) He wrote an essay about Billy Graham, who had come to preach in Paris. (“If God is really speaking through Dr. Graham’s mouth, it must be acknowledged that God is quite stupid.”) He wrote about plastic. (“It is the first magical substance which consents to be prosaic.”)

Barthes wasn’t the only one writing in the 1950s about this kind of cultural trivia. John Updike’s tenure as a staff writer for The New Yorker, for instance, where he wrote mock-anthropologically about pigeons and pedestrians’ faces, coincided almost exactly with Barthes’s “Mythology” columns. But Barthes’s tone was unique: a detached theoretical rigor that came out in aphorisms, the best of which made it seem as if you were understanding familiar things (the luxuriousness of foam, the significance of a monk’s haircut) for the very first time.

Many of Barthes’s insights apply just as powerfully to contemporary culture as they did to postwar France. Here he is, for instance, analyzing the species of campaign photo — still popular today — in which politicians stare off into the distance: “The gaze is lost nobly in the future, it does not confront, it soars and fertilizes some other domain, which is chastely left undefined. Almost all three-quarter-face photos are ascensional, the face is lifted toward a supernatural light, which draws it up and elevates it to the realm of a higher humanity; the candidate reaches the Olympus of elevated feelings, where all political contradictions are solved.” I find this impossible to read without thinking of Obama, Romney, Palin, Sarkozy, Che Guevara and, of course, Stephen Colbert.

The most basic lesson of “Mythologies” is that everything means something, especially things that try to seem beyond meaning. “In a single day,” Barthes writes toward the end of the book, “how many really nonsignifying fields do we cross? Very few, sometimes none. Here I am, before the sea; it is true that it bears no message. But on the beach, what material for semiology! Flags, slogans, signals, signboards, clothes, suntan even, which are so many messages to me.” (He was the Walt Whitman of critical theory.)

160

If 21st-century culture has embraced any of Barthes’s lessons, it is this one. What is the blogosphere if not a Petri dish of amateur semiology — the decoding of everything?

This also suggests, however, one of the major differences between postmillennial America and 1950s France. Barthes was writing at the dawn of what we think of as mass culture: a time when the average citizen’s relationship to images was changing rapidly, when the texts people shared were suddenly not just religious or civic or local but global: a common set of images drawn from commercial entertainment.

The dawn of that kind of culture has obviously long since passed. We now live at least in its late afternoon, possibly even its twilight. The Internet, notoriously, came along and broke the old model’s kneecaps. Instead of just passively absorbing a series of broadcasts from Planet Media, consumers today participate directly in the creation of culture.

To my mind, the thing that’s exploding into relevance in our era is not mass culture but the critique of mass culture — the Barthesian dissection of everything, no matter how trivial. This happens everywhere now, often in real time. And this critical analysis is often as vital and interesting and consumable as the culture it discusses. Consider, for instance, the way the TV recap has evolved into a nearly independent creative form. So the critical analysis of pop culture has itself become a kind of pop culture. We seem to be approaching some kind of singularity — a collapse of creativity and criticism into one.

A culture critic is, by definition, betwixt and between: not a regular consumer of culture and yet someone immersed deeply enough in it to appreciate its inner mechanisms. Barthes wrote about mass culture, most often, as a radical outsider. This is a major source of the power of “Mythologies.” He was a marginal figure in the French intellectual scene, writing in a literary journal not for consumers of mass culture but for other intellectuals. In fact, one of the most striking aspects of “Mythologies” is Barthes’s contempt for the petite bourgeoisie, the target audience of the culture he’s dissecting. (The “essential enemy,” he writes, is “the bourgeois norm.”)

“Mythologies” is often an angry book, and what angered Barthes more than anything was “common sense,” which he identified as the philosophy of the bourgeoisie, a mode of thought that systematically pretends that complex things are simple, that puzzling things are obvious, that local things are universal — in short, that cultural fantasies shaped by all the dirty contingencies of power and money and history are in fact just the natural order of the universe. The critic’s job, in Barthes’s view, was not to revel in these common-sensical myths but to expose them as fraudulent. The critic had to side with history, not with culture. And history, Barthes insisted, “is not a good bourgeois.”

It’s hard to imagine many critics today plausibly positioning themselves outside pop culture to the extent that Barthes did. Mass culture has grown and evolved; it has become more fully “naturalized” and therefore further resistant to critique, even as cultural criticism flourishes. And our criticism comes much more often from deep inside the culture, with the dominant attitude being acceptance, if not outright affection.

This raises the question of what this intermingling does to the authority of our criticism — whether it deepens or weakens our force, makes us more qualified to interpret or just reduces us to bit players in the great capitalist theater of mass culture. I keep imagining the questions Barthes might have asked about criticism today. Isn’t even a negative review that falls within the promotional cycle of a film or TV series essentially an endorsement of that thing as a valid product — a tacit advertisement for it? Does writing for a magazine or a Web site dominated by ads make the critic an extension of those ads — in essence, an advertisement for the ads?

For a book devoted almost entirely to 60-year-old pop culture, “Mythologies” feels surprisingly relevant today. Yet the parts that strike me as most dated — and least Barthesian — are the eruptions of blistering Marxist scorn, when Barthes dismisses the petite bourgeoisie and its culture as “infantile.” (This, I freely admit, could be because of my compromised position as a 21st-century bourgeois.)

My favorite moments in the book are those in which Barthes seems moved by, and invested in, the culture he discusses: when he writes, for instance, about professional wrestling as a spectacle of justice, and seems to be defending it against reflexive and shallow criticism. In Barthes’s posthumously published book “Mourning Diary” — a collection of the notes he made after the death of his mother in 1977, 20 years after “Mythologies” — there is an especially poignant moment. Barthes admits to breaking down in tears when he hears a song by Gérard Souzay, a singer he once dismissed in “Mythologies” as the epitome of melodramatic bourgeois art. In this moment of contradiction, he seems very modern, and fully Barthesian.








philo-gypsy USA
Pretty good overview here, in my humble opinion, but for the exception taken to Barthes's calling the petite bourgeoisie and it's culture infantile. Could this fact be any plainer?

Indeed, measured by capacity to endure deprivation and willingness to engage with hardship in order to achieve long-term goals, I'd put the average age of this culture at about 4 or 5. The psychic age of many of the most successful of the bourgeoisie, lags even further behind. They tell themselves stories to justify what they do (or don't do) and spend no time at all in considering the consequences of their choices. Infantile is absolutely the word for it.



marie tarsitano NJ
My favorite Barhtes moment is in the Pleasure of the Text where he asks: what if the text is what happens when I look up from the page?




Jacob Morris
I pretty much stopped reading at: "Barthes basically invented what we think of as cultural criticism: he was the first really first-rate intellectual to tell us what our most mundane pop culture actually means."

Theodor Adorno wrote "On Popular Music" in 1941, 16 years before "Mythologies" was published. Likewise, and an even more striking analysis of pop culture, was the book he co-authored with Max Horkheimer in 1944, "Dialectic of Enlightenment" -- particularly the chapter, "The Culture Industry: Enlightenment as Mass Deception."

Even Wikipedia, for all its flaws, points out the following: "Following the work of the Frankfurt School [i.e. Adorno, Horkheimer, et al], popular culture has come to be taken more seriously as a terrain of academic inquiry and has also helped to change the outlooks of more established disciplines."



Wallace JacksonChapel Hill NC
I would guess it takes an avant garde to create a "bourgeois norm"; this being so (if it is so) we have had a bourgeois norm for a very long time, dating back at least to time when we had an avant garde conscious of being avant garde (self-consciousness being a requirement), and so probably back to the second half of the 19th century. The "bourgeois norm" (let us suppose there is such a thing) has been the convenient instrument by which the avant garde has asserted its priority, and identified common sense as the philosophy of the bourgeoisie.

In itself this provided a wonderful rationale for the "new," for the new was, by definition, not the product of, or allied with, common sense. This being so there was a groundwork, as it were, on which to construct the idea of the modern, and to recognize what was modern and what was not. Manet, say, was modern because he challenged visual conventions. Artists who did not, were not.

Not to take anything away from Barthes, he is a bit of a late comer to this game , however much he may be adding to it.



Banjo Hot Springs Village
Take two steps off a campus and you will not find anyone who cares about this stuff.



AH Sonoma County, CA

I believe that "jouissance" is my new favorite word ("tantric orgasms of critical insight"—what's not to like?), and that I'm going to have to read Barthes for the first time.

Damn.

Kusturica, omul-orchestră, cineastul, actorul, muzicianul, constructorul




 

Kusturica, omul-orchestră, cineastul, actorul, muzicianul, constructorul
Emir Kusturica la Festivalul de la Cannes
Proiectele arhitecturale, filmele, muzica lui Emir Kusturica reflectă diversitatea culturală care l-a influenţat întotdeauna, amestecul de culturi ale Occidentului şi Orientului.
“Acest amestec este propriu Balcanilor. Sunt puţine locuri în lume ca Serbia sau Bosnia, în care te afli la o asemenea întretăiere a civilizaţiilor şi unde culturile Estului şi Vestului afectează viaţa oamenilor. De-a lungul secolelor, noi ne-am dezvoltat o identitate, dar este extem de greu să-i defineşti contururile precise. Pot să spun că acest amestec singular mi-a hrănit inspiraţia cinematografică şi a dat filmelor mele vivacitate, dinamism, după imaginea vieţii oamenilor care trăiesc acolo. Dacă regiunea ar fi o scenă de teatru, locuitorii ei ar putea fi definiţi ca Fraţii Marx jucând Shakespeare”.
Kusturica şi-a creat propria mitologie a Balcanilor, cu personajele sale “mai mari decât natura”, cu ţiganii săi, cu muzica, nunţile şi înmormântările lor.
“Tot ceea ce evoc sunt elemente ale vieţii şi ele formează punctul de plecare în tot ceea ce fac. În ultimul timp am citit «Pod peste Drina», romanul celebru al lui Ivo Andric. Şi el scria folosind la maximum elemente din viaţa reală. Hotelul descris în carte exista şi majoritatea personajelor sunt copii ale unor persoane reale. Creaţia se dezvoltă, după părerea mea, pornind de la o fotografie şi viaţa este adesea cea mai bună fotografie care poate inspira cinematograful, literatura, arta”.
Cu orchestra sa No Smoking
În mijlocul unei polemici pentru proiectul său arhitectural din Bosnia, realizatorul filmlui “Underground”, Emir Kusturica, străbate drumurile Franţei şi ale Europei în fruntea grupului său de rock balcanic, “No Smoking Orchestra”.
În 2011, lui Emir Kusturica i s-a decernat titlul de “Cavaler al Legiunii de Onoare”, în timpul Festivalului de la Cannes. De atunci poartă cu mândrie prestigioasa decoraţie în timpul concertelor sale rock.
Kusturica omul grăbit, Kusturica omul-orchestră, dar şi cineastul, actorul, muzicianul şi acum, constructorul. Casa lui Emir Kusturica se află în munţii Serbiei, la patru ore de drum de Belgrad. Zilele sale sunt întotdeauna pline: întâlniri cu oameni politici, drumuri cu avionul către locurile concertelor sale, cum ar fi, de exemplu, Spania sau Cannes, locul în care s-a născut întru cinema realizatorul peliculei “Papa este în călătorie de afaceri”, distinsă cu “Palme d’Or” în 1985.
O peliculă mult aplaudată
După Drvengrad (Kustendorf), satul cu case din lemn, creat după decorul filmului său “Viaţa este un miracol”, în care toate străzile poartă numele unui “artist” pe care el îl admiră, cum ar fi Fellini, Tarkovski, Djokovici, Maradona, şi în care locuieşte, Kusturica a inaugurat recent la Vişegrad, în Bosnia, localitatea Andriegrad, numită aşa în onoarea scriitorului iugoslav de origine sârbă Ivo Andric. Este o combinaţie de oraş antic şi de casbah oriental din epoca otomană, cu intervenţii discrete de arhitectură haussmaniană care l-a impresionat în mod special în timpul primului lui sejur la Paris. Un teatru şi o sală de cinema au fost construite în umbra podului de peste râul Drina, imortalizat în romanul scriitorului distins cu “Premiul Nobel” pentru Literatură în 1961. Bustul acestuia, doborât de pe soclu în 1992 de un partizan al preşedintelui musulman Alija Izetbegovic, şi-a reluat locul în centrul Vişegradului. Cu acest proiect, Kusturica vrea să relanseze cultura într-o regiune devastată de război şi de sărăcie. În Franţa, unii comentatori au văzut în acest proiect un simptom al renaşterii naţionalismului sârbesc. Acestor reproşuri, Kusturica le-a răspuns într-un text acid, publicat de “Le Monde” la începutul acestei luni, înainte de a se urca în avion, pornind spre o altă destinaţie, spre un alt concert, spre o nouă filmare, spre un nou proiect.
Într-un interviu acordat jurnalistei Ana Otasevic şi publicat în “Le Figaro Magazine”, Emir Kusturica, întrebat despre proiectul arhitectural Andriegrad, a răspuns: “În ţara noastră totul a fost distrus de timp şi de războaie. Dacă mergeţi în sudul Franţei, veţi găsi oraşe datând din secolul al XIII-lea. La noi, n-au rămas decât câteva ruine ale strălucitei civilizaţii sârbe din Evul Mediu. Cu Andriegrad, vreau să creez o legătură cu timpurile trecute. Să reconstruiesc un oraş ca şi cum el ar fi fost întotdeauna acolo. Nimic mai mult, nimic mai puţin”.
“Europa nu a înţeles nimic”
Actor în Pelicanul
Kusturica porneşte de la afirmaţia că Balcanii au fost întotdeauna epicentrul antagonismelor între Europa de Est şi cea de Vest şi, spre nefericirea lor, au devenit teatrul numeroaselor războaie care au făcut din sârbi o naţiune tragică. “Aşa cum spunea Andric, la noi, războiul nu rezolvă niciodată problemele care le declanşează, ci provoacă noi probleme care conduc la viitorul război”.
Regizorul a rezistat războiului din anii ‘90, turnând filmul “Underground”, care s-a bucurat de un mare succes.
“Motorul principal al filmului îl constituie închiderea oamenilor într-o pivniţă şi dezinformarea pentru a-i face să creadă că războiul nu s-a terminat. Situaţia nu este foarte departe de realitate. Lumea este condusă de economia războiului, al cărei rol este să inventeze noi războaie. În acelaşi timp, există organizaţii umanitare care vorbesc despre umanitate, dar ele primesc bani de la puterile care finanţează războaiele. Aceiaşi oameni care dau lecţii de umanism sunt la originea războaielor şi prezintă distrugerile şi bombardamentele drept acţiuni de protejare a civilizaţiei… Războiul, repet, este unul dintre motoarele pincipale ale economiei mondiale. Ex-Iugoslavia a fost un foarte important producător de arme pentru că a fost autorizată, în anii ‘50-‘60, să fabrice şi să vândă arme părţilor aflate în război din blocul ţărilor nealiniate – în Afrrica şi în Asia, cu precădere. După căderea comunismului, era o ţară susceptibilă să vândă muniţie şi arme foarte sofisticate Irakului şi Iranului pentru a alimenta războiul. Deranja, trebuia distrusă. Pretextul a fost Milosevic, dar motivul real era puterea ei militară şi diplomatică”.
Proiectul său de la Drvengrad
Întrebat de ce, după “Underground”, s-a lansat în muzică, Kusturica a răspuns: “Muzica Orchestrei «No Smoking» este concepută pentru a vindeca oamenii, pentru a-i face mai puternici, mai fericiţi, pentru ca viaţa lor să devină mai uşoară. Eu însumi am simţit asta chiar după «Underground», care a constituit un moment prea serios pentru mine, prea întunecat. M-am întrebat: care este scopul artei astăzi? Arta poate şi trebuie să funcţioneze ca un fel de terapie colectivă şi muzica o face chiar mai bine decât filmul. Aceste două arte au aceeaşi structură. Cu «No Smoking Orchestra» folosim diferite modalităţi de expresie artistică şi încrucişări de genuri muzicale, un crossover muzical, într-o ambianţă dionisiacă. Scopul este aducerea spectatorilor la catharsis, care este întotdeauna mijlocul de comunicare cu publicul, încă din Antichitate”.
Muzică şi film
Emir Kusturica şi orchestra sa în Bosnia
Kusturica a afirmat că Fellini este părintele lui în cinematografie: “Este adevărat că sunt influenţat în principal de el, dar şi de iconografia lui Tarkovski. Sunt, de asemenea, puternic influenţat de cinematografia sovietică la începuturile sale, de Dovjenko sau Eisenstein. De la ei am învăţat modul de a mă exprima, de a-mi structura limbajul cinematografic. Acesta din urmă este foarte important. Trebuie să-ţi descoperi limbajul pentru a comunica cu oamenii. Mi l-am construit inspirându-mă din felul în care Fellini a gândit cinema-ul şi în care ruşii au folosit camera”.
Kusturica a adormit în cele trei dăţi în care s-a dus să vadă “Amarcord”. Ceea ce demonstrează, glumeşte el, că nu era făcut să devină regizor. Mărturisind că tot ceea ce face nu este o moştenire de familie, ci rezultatul uceniciei sale, el explică motivul pentru care s-a dus la “Famu”, Academia de Cinema de la Praga: nu pentru că era un elev bun, ci pentru că nu ştia ce vrea să facă şi i s-a părut că meseria de regizor ar fi o soluţie. ”Nu făceam parte dintre cei care îşi petreceau timpul la cinematecă pentru a se pregăti. Am profitat din plin de viaţă. În cea de a doua carte a mea, care va fi publicată în octombrie în Serbia, povestesc această perioadă a vieţii mele pe care am petrecut-o pe străzile din Sarajevo. Pe atunci nici măcar nu visam să fac film”.
Aplaudat de un public numeros la Borgo Grota Trieste
Peliculele sale, în care muzica balcanică ocupă un loc important, au fost răsplătite cu premii internaţionale, având un răsunător succes de public: “Pisica neagră, pisica albă”, “Arizona Dream”, “Vremea ţiganilor”, “Undergound”, “Prometillo”, “Viaţa e un miracol”, “Super 8 Stories”, “Maradona”, “Îţi aminteşti de Dolly Bell?”, “Sosesc nevestele”. În filmele sale, adevărate bijuterii ale cinematografului european, întâlnim ţigani cu dinţi de aur, râuri de rachiu, căsătorii cu un aer nebun de la ţară, petreceri dezlănţuite, nisip, culori, sunete, desfăşurări haotice în saloane boeme. “Sufletul slav” pe care îl cânta Boris Vian.
Despre cinematograful contemporan, Kusturica are păreri clare: “Cinema-ul va exista atâta timp cât va exista Festivalul de la Cannes. Este un loc care generează marile tendinţe pe care ceilalţi le imită, o mare instituţie care prezintă filme care au un sens. Dar piaţa filmului predomină şi, în această piaţă, cantitatea rivalizează cu calitatea. Există, de asemenea, o evoluţie a modului în care se fac filmele. Nu mai poţi turna un film cu vechea cameră. Nu este o problemă de stil, ci de rapiditate. Astăzi, nu mai poţi face uşor un film, cinematograful pentru marele public sufocă dimensiunea umană. Din timp în timp apar filme bune, dar ele sunt proiectate în festivaluri şi adesea nu sunt programate în săli. Cinematograful s-a schimbat. 90% din ceea ce are succes astăzi este stupid. Totuşi, cinema-ul are o misiune ideologică. El trebuie să abordeze subiectele existenţiale majore, politice, istorice, culturale, şi toate celelalte probleme pe care ni le punem: or, în aceste filme de succes proaste nu există nici măcar eroii. Şi dacă nu mănânci hamburgeri, dacă nu-ţi plac jocurile video sau dacă nu respecţi Hollywood-ul, eşti considerat imediat oaie neagră, ceea ce e foarte periculos”.
Regizorul şi muzicianul Emir Kusturica
Festivalul de film de la Kustendorf, pe care l-a creat Kusturica şi care se defăşoară la Drvengrad de şase ani, celebrează filmul de autor, pentru că regizorul sârb crede în calitate. El vrea să ofere tinerilor cineaşti un mediu prielnic pentru a învăţa, pentru a-şi proiecta peliculele şi pentru a descoperi idei pentru viitoarele lor filme. “Când un tânăr regizor vine la Festivalul de la Cannes se simte singur în mijlocul unei maşinării imense. Acolo nu există timp pentru a vorbi, pentru întâlniri şi schimburi de păreri. La Kustendorf am vrut să creez un loc în care toate acestea sunt posibile”.
Adică un fel de familie, un loc mitic. Kusturica crede în familie şi în viitorul ei, chiar dacă tendinţele zilei sunt altele. “Şi în pofida a ceea ce capitalismul şi post-capitalismul au făcut-o să suporte…”
În 25 august, Emir Kusturica a susţinut împreună cu “No Smoking Orchestra”, cu care a realizat coloana sonoră la filmele “Pisica albă, pisica neagră” şi “Viaţa este un miracol”, un concert la Metz, iar în 26 august muzicienii au fost prezenţi la Festivalul “Couvre Feu” de la Corsept în Loire Atlantique.
Regizorul Emir Kusturica a fost invitat, luna aceasta, la Palazzo Vecchio, din Florenţa, pentru a defini detaliile proiectului “Globunity”, care va avea loc în acest oraş în iunie 2013. Proiectul implică 210 studenţi din Brazilia, Venezuela, Peru, Mali, Sudan, Ghana, Serbia, Bosnia, Iordania, Iran, Afganistan, Bangladesh, China şi Haiti şi artişti de renume internaţional care vor ţine cursuri de artă: arhitectură, muzică, pictură, sculptură, modă, poezie şi literatură, dans, cinema. Împreună vor lucra la un musical în regia lui Emir Kusturica. Spectacolul va fi realizat în întegime de studenţi, de la costume la muzică şi la scenografie. Musicalul va fi prezentat în Piazza della Signoria.
Magdalena Popa Buluc

with Philippe Daverio



Art critic, journalist, tv presenter, director of magazine ART e Dossier, professor and former art dealer. Philippe Daverio has even held public administration positions giving him a 360 degree vision of art. For us interviewing him he mostly represents a divulger of knowledge intended as a tool to observe and comprehend the current times. But also a master of style, weary of all trends – so much so he politely protested about the name of this site.
At Galleria Campari in Sesto San Giovanni, following a discussion on exhibition "Camparisoda 80 years without feeling them: from Fortunato Depero to Franz Marangolo, from Guido Crepax to Franco Scepi", we interview Daverio to cast a critical and historical gaze on subjects like advertising, design and obviously, the world of art.


LTVs, Lancia TrendVisions, Intervista a Philippe Daverio
Fortunato Depero

Recently, after 50 years of communication being controlled by agencies with conformed standards, advertising is once again looking for an artist’s touch. What does this exhibition at Caparisoda testify to?

The exhibit narrates a story from another age, in which the decision was being taken by a company internally, between owner and communicator. The direct relationship between entrepreneur and creative was natural. Then this big filter of the agency was born, and like all dogmatic mechanisms it hides behind its rituals. Sitting around a table convincing clients and other external and mechanic professional figures, mostly with the objective of creating a kind of misunderstanding: on one side to obtain an objective result and on the other to convince the client. It’s a mechanism imported from the U.S, where the client tends to be more naïve than in Europe.

I think if old Davide Campari had gone to one of those table meetings he would have sent everyone to hell, as do many businesses today who have a direct relationship with communicators. The greatly successful communication story of Benetton for example, was based on a direct relationship with its creative.

But today mediation is almost compulsory and it’s a liturgy that is hard to avoid. More or less: if you don’t do it, it’s bad luck. Everybody has a copywriter at their table, even when advertising has collapsed from a creative perspective. In the last 25 years the contribution of businesses to advertising has declined steadily and agencies have made less profits. As a consequence they stopped collaborating with many great creatives – I’m thinking of Armando Testa and Emanuele Pirella – substituting them with interns. In addition the Italian market sees even less investment and the spirit is more domestic and conservative. Just look at any International advertising award to realize we’re the last in line.

All of this has consequences. First: only the extremely expensive campaigns work in terms of objective results, while the invention of Depero’s Campari bottle cost 200 times less than a TV ad. Second: to guarantee all those sitting at the table, while upholding an image and making sure the client doesn’t rebel, the only possible path is absolute conformism, the opposite of invention. Third: what’s being totally ignored are the articulations of the contemporary time, that is yes trans-national, but also moving towards niches. Very few companies have taken advantage of this world. Estée Lauder does, with 100 different versions of its lipstick to satisfy individual niches. The field of market research, where the intuition of market research agencies played a fundamental role until halfway through the 80s, has been completely abandoned.

LTVs, Lancia TrendVisions, Interview with Philippe Daverio
Bruno Bordoli

Your books Il museo immaginato (The imagined museum) and L'arte di guardare l'arte (The art of looking at art) were recently published. Today we’re in an exposition space: what general advice would you give visitors to enjoy the museum?

With regards to contemporary art I’m more dubious because it all has the same content. The best place to visit is the cafeteria, at least you know where you are: in France you can smell croquet monsieur, in Germany würstel, in the States hamburgers. The rest is a celebration of conformism.

LTVs, Lancia TrendVisions, Interview with Philippe Daverio
Giovanni Ragusa

Does the same hold true for the Biennales?

Those are even worse. Biennales are places that tend to celebrate artistic mechanisms identified by people who have no cognition for them. They do so on behalf of a few speculators and a group of clients that are basically suckers.

LTVs, Lancia TrendVisions, Interview with Philippe Daverio
Giovanni Ragusa

Who decides what’s contemporary art and what’s modern art?

The people deciding this are very few by now. The mutation occurred due to a group of friends of mine at the beginning of the 80s. They are Nicolas Serrotta, who then directed a small museum in London, Norman Rosenthal, secretary of the Royal Academy from ’77 to 2008, Christopher Joachimides who was in charge of Zeitgeist in Berlin, and Tom Frenz. They invented this extraordinary exhibition "A New Spirit in Painting", which gave way to Neo-expressionism and transavantgardism. They found a client by the name of Charles Saatchi, who bought many of their pieces, which were then convenient. When they rose in value he realized the potential deal and has since been establishing what will be successful. He was the communication boss and he invented whatever artist he wanted. Then Charles Saatchi became what we all know and was copied by others. By the pushers, those who wanted to sell lithographs. Among them was a genius, Larry Gagosian. The world today is composed of pushers and opportunists. Art is elsewhere, as it always has been.

LTVs, Lancia TrendVisions, Interview with Philippe Daverio
Giovanni Ragusa

But if you have the support of strong systems you can reach the Biennale.

You can reach the sucker.

LTVs, Lancia TrendVisions, Interview with Philippe Daverio
Giovanni Ragusa

Is this the art we should show the public?

Here the question is very complicated. The most beautiful statement comes from the book Wilhelm Meister’s Apprenticeship by Goethe, when he becomes the manager of this theatre in the province, the dream of his life. He’s a middle-class man born in Treviso – let’s say – who finally becomes the director of the theatre of Legnano. So the inhabitants of Legnano want to see local authors represented. But he’s been dreaming his whole life to put on Shakespeare’s Hamlet. And so at one point he declares: we won’t give them what they want, but what they should have. From this concept you get the Enlightenment movement, where élites are delegated as tastemakers for others. Is it right or wrong? I don’t know, because that gave way to both Enlightenment and totalitarianism, with Hitler. I can only say art is not for everybody. Especially with the current conformation of society. But also in the past. Why? Because it helps form the identity of an élite that is in turn directing society. In any case some artistic styles can be immediately transversal. Such as Baroque, opera, that everyone can relate to. But not Goldberg’s Variations. Art is élitist.

LTVs, Lancia TrendVisions, Interview with Philippe Daverio
Giovanni Ragusa

And in this historic moment who are the artists that interest you the most?

In Italy they are unknown. Raffaele Bueno to me is the greatest artist outside Italy today, Giovanni Ragusa, Orazio Gateano and Bruno Bordoli. They are like monks of the 7° century d.C, sitting on their towers while beneath them hordes of Visigoths (types à la Damien Hirst) are passing.

LTVs, Lancia TrendVisions, Interview with Philippe Daverio
Giovanni Ragusa

You’ve stated that design exists when there’s a dream to be transformed into something that will be its ectoplasm. What are the new dreams forming on the horizon?

I was speaking of post-war design, of the gentlemen from Milan’s good society that educated post-Fascist Italy towards having some style. It was also the revolutionary dream of Ettore Sottsass who converted the younger Memphis generation from California to India turning them on to what he was doing in Florence with Superstudio. In the 90s that dream ended. Today a new dream will certainly surface. But we will have to understand where and how. I consider the new dream to be involved in the battle against the idea of GDP. The GDP is killing the world and so everything has to be renegotiated. As Kennedy would say, even automobile accidents contribute to the GDP.

LTVs, Lancia TrendVisions, Interview with Philippe Daverio
Orazio Gaetano

Apart from the battle with GDP, what are the most interesting directions design is taking?

There are two. The first is tied to a need for more durable materials. The subprime crisis left us with the desire to leave somewhat of an inheritance. No longer disposable chairs. This is a radical mutation because it entails a different production method, different costs and an increasing frugality with regards to consuming.
The second is the invention of a different project, a different application of materials, which will no longer be simple plastics, but materials that require more study.
Then there’s design for those trying to live in conditions of poverty. What kind of home, visual culture and materials will they use? But at this point people will have to imagine a greater dream than the one of quotidian banality.

LTVs, Lancia TrendVisions, Interview with Philippe Daverio
Raffaele Bueno

LTVs, Lancia TrendVisions, Interview with Philippe Daverio
Raffaele Bueno