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ordinary

Hyo-Jung Lim–garlands for objects

Lim Hyo June

Lim Hyo June

Hyo-Jung Lim is a Korean metalsmith who trained at Middlesex University and Royal College in the UK, before completing her PhD in Han Yang University, Seoul, Korea.

Her focus is tableware design and she is engaged by the food culture of her home country. In response to the challenges of fast-food, she designs elegant garlands to adorn our meals. This manages to sustain an element of ritual in an otherwise homogenous lifestyle.

Her work reminds us that garlands are not only for people, but they are also an important way in which we mark a special occasion by adorning the things around us.

Hyo-Jung Lim 'Garlands for Objects'

Hyo-Jung Lim 'Garlands for Objects'

Hyo-Jung Lim is one of the artists in the exhibition Welcome Signs.

Polly&me – masterpieces in idle chatter from Pakistan

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‘GupShup’ means chit chat in Urdu and Hindi. It was the title of an exhibition by Polly&me, a group working on an embroidery project involving women in Chitral, in the North-West Frontier Province of Pakistan. The results of their workshops were displayed in Islamabad and Karachi, where half of the works were sold. The creative processes which produced these works were aligned closely with the grain of everyday existence. These simple pleasures of daily life shine brightly against the dark clouds of global tension associated with this corner of the world.

Polly&me was developed by Cath Braid, an Australian who originally started work in northern Pakistan with Kirsten Ainsworth as part of the clothing label Caravana, which featured in Smartworks. Cath has been working in Chitral since 2003. The town is in the north-west frontier of Pakistan, near Afghanistan, and lies nested within the mountain range of the Hindu Kush. Populated by the Kho people, fond of playing polo, the region is synonymous with fundamentalist terrorism in the Western mind.
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Cath has been working with the AKRSP (Aga Khan Rural Support Program) to assist women’s development. Her work in Chitral was assisted by Rolla Khadduri, a Lebanese woman, who has been working in Pakistan for four years. For Rolla, this project is ‘an opportunity to give women the space to tell their own stories’. Rolla worked with Cath
on running the workshops, probing the women about their stories, and recording their tales to appear at the back of each textile.

Cath has been working with 30 mostly unmarried women in particular. She begins with story-telling, dealing with everyday themes such as family life. They explore the graphic world around them, particularly in packaging of products from the market. Their creative exercises include making a collage of photographs of children. These them form the basis of the embroideries.

The subject of their embroideries included everyday play, such as Eikonchekek, the egg fighting game during Eid, the mother-daughter relationship and children’s names. At the same time as they explored freely their lives, these women were quite proud of their isolation (or protection) from the outside world through purdah.

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Eikonchekek reflects the play during the feast of Eid when children go into battle with eggs. The story depicts a young boy who would boil his eggs so that they could withstand assault.

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Games with Didi was created by Haseena, a 23 year-old unmarried woman. It depicts the riotous play between children, including Didi sitting in the tub usually reserved for washing dishes. Haseena talks about the experience of making this work:

During the workshops I used to go home with a certain joy in my heart from my work, I had become workaholic, and was not even aware of the time as we used to be so deeply involved in our work, it was fun, the practicality like practically first doing the task before going into the designing part was just wonderful.

Haseena particularly liked the exercise of drawing without looking at the paper. She was pleased to travel to Islamabad for the exhibition – ‘my childhood adventure was known to the world’ – and will be depositing money from the sale in a savings account with her bank.

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The work Sultan the Sitar-Player depicts a famous musician who performs historic songs of political opposition in Farsi. He is accompanied by a jerry-can. It was created by Naseema, Shehria and Saba. From one of his songs:

People don’t know who I am mad after,
They don’t know what is in my heart,
Those who are in love know this pain,
Oh, queen of beauty,
I want your beauty’s charity,
Like a beggar I have come
For only I deserve your beauty’s charity,
Even my heart has stopped functioning.

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Pot Swap was created by Zaibunissa, a mother of three. According to Zaibunissa:

Obviously it represents my house. I was so surprised to see my kitchen in the piece. My children helped me a lot on the piece and that gave a more personal touch to the piece as all my family got very emotionally attached with. That gave me very soothing and satisfying feelings.

This work was purchased by the Executive Director, The US Educational Foundation in Pakistan. Zaibun says that she will use the money to support her son’s education, ‘because for the admission of my son in a good college I’ll be needing that money as today’s inflation era people mostly hesitate in giving loan or lending money.’

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Mehndi was created by nine women, including Musarat, a 13 year old girl. At the exhibition opening, Mehndi was interviewed by Aaj TV, which greatly impressed her family back in Chitral: ‘I had never before in my life faced a TV camera and they were saying that they felt really proud that among all the other girls I was chosen for an interview.’ Mehndi now wants to take on the role of Cath and Rolla and teach others herself, but according to her friend Nasreen, ‘in Chitrali Nang Kizibiko Lo, You have to come out of age for all this you are too young to even think of such a thing.’

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Each textile work has its corresponding narrative sewn onto its back. To broaden involvement with the community, button pieces have been developed that women embroider with the names of male relatives and prayers. 250 women became involved in this.

Gup Shup is a landmark collaboration. Rather than seeking to preserve craft in its pure traditional form, this project introduces creative strategies to develop new images that seem true to the lives of their makers. But what seems most striking about his project is the sheer quality of the work itself, both in its craftsmanship and deft arrangement of ordinary elements.

This project seems quite transparent about the experience of the women it is meant to support. Apart for the creative challenges that they enjoyed, there seemed also benefits in the money and recognition that their work brings. But the meaning of this project is never complete. We watch with great interest to see how the women continue this momentum, and whether young girls like Musarat eventually start initiating project themselves.

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Games with Didi and Sultan the Sitar Player will be on display with the World of Small Things exhibition. There will also be bags embroidered made by the women for sale in the Craft Victoria show. Proceeds from the work go directly to the women who made them.

For more information about the project, please visit their extensive website:

Thanks to Ange Braid and Grace Cochrane for their assistance.

The Baci ceremony, with strings attached

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I was at the Selling Yarns market in the National Museum, chatting with Valerie Kirk, head of textiles at the Canberra School of Art. I noticed she had some string tied around her wrist. At first I thought it was some practical material related to a workshop she was assisting on the day. But when I inquired about it, she revealed a very different story.

Valerie had been given this string at a ceremony in Laos, where she had been visiting a silk farm. The ceremony is known as Baci, and consists of 32 pieces of string that are tied around the wrist. The purpose of the ceremony is to coax back the 32 spirits (kwan) that animate the body. These are wayward spirits who often need bribes of food, drink and chants to make their way back home.

The Baci ceremony is performed at times when a person is likely to be needing extra support, such as a woman who had recently given birth, or a young child going to a distant school. In Valerie’s case it was the mark of respect for a distinguished visitor.

In a way, it seems similar to the Brazilian braided friendship bracelet, which is usually fastened on the wrist as a mark of solidarity with someone else. In both cases, the bracelet is ideally worn until it falls naturally from the body. This finite time is appropriate to a relationship that cannot endure indefinitely without some further contact.

Jewellery like this tends to come to us from exotic places. It is often without cost, but we value it greatly for the tradition and warmth that it brings. It should make us wonder whether anything like this might emanate from a capitalist society like our own, when most public things tend to be commodified.

But perhaps things are changing. Maybe this is something we can look forward to.

From trash to spectacle

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Shinique Smith, Arcadian Cluster, 2006.  Installation view from P.S.1 Contemporary Art Center.  Clothing, fabric, found objects, acrylic, collage & binding. Approx 8′ h x 11′ w x 8′ d, (500-600 lbs)

Here’s an interesting discussion about new craft that eschews skill in favour of collaboration and randomness. It raises an important question about the place of craftsmanship in an un-monumental age.

Public Lecture Series, Spring 2009
Department of Fiber and Material Studies, School of the Art Institute of Chicago
Fiber and Material Studies Department Faculty (2008 – 2009): Anne Wilson, Chair, Mike Andrews, Jeremy Biles, Marianne Faribanks, Surabhi Ghosh, Karolina Gnatowski, Diana Guerrero-Macia, Kathryn Hixson, Amy Honchell, Joan Livingstone, Christy Matson, Darrel Morris, Karen Reimer, Rebecca Ringquist, Ellen Rothenberg, Shannon Stratton, Fraser Taylor, Christine Tarkowski, Sarah Wagner.

FROM TRASH TO SPECTACLE: MATERIALITY IN CONTEMPORARY ART PRODUCTION
Recently, artistic strategies for production have been shifting.
Materiality and crafting are back with a vengeance. The handmade and sensuous are gaining increased favor even though, or perhaps because of, the ubiquity of current computer-screen culture and the ever-widening practice of digital processing. The New Museum’s inaugural show in New York “UN-monumental” was filled with work made of cast-off materials from the street, hobbled together; while the MCA Chicago’s recent retrospective of Jeff Koons featured his shiny stainless-steel baubles, the result of years of technological experimentation at a great cost. The 2008 Whitney Biennial presented sculptures of bird dropping patterns, along with work of sloppy craft and studio trash. Across town at Pace Wildenstein, Zuang Huan’s show presented a spectacle of art produced by teams of skilled wood carver artisans in Shanghai, and a giant gallery-filling mother and baby pair made of scores of pieced together cowhides. Artists across the world are collaborating in spontaneous or programmed DIY projects on the internet and in the street; while Takashi Murakami’s collaboration with Louis Vuitton was served by a boutique selling the artist-designed purses smack in middle of the staid Brooklyn Museum.

Trash and spectacle, collaboration and stardom, the haves and the have-nots. How and why do artists choose how to make art, and with what materials? What does the renewed interest in craft — from the sloppy to the chic — signify? Is the overall global economy impacting our artistic economy? How do the exigencies of labor and production in the global economy effect artistic choices for production, collaboration, and outsourcing as strategies? What has happened to the challenges of identity construction within recent changes? And specifically, how are artists who employ cloth and fiber as materials and strategies responding to aesthetic and economic forces?

This Fiber/Material lecture series presents views on Trash to Spectacle from the perspectives of art practice, art history, and art criticism. Two recent books offer platforms for some of the questions and debates posed in this lecture series: The Object of Labor: Art, Cloth, and Cultural Production by Joan Livingstone and John Ploof (Chicago and Cambridge, MA: SAIC Press and MIT Press, 2007) and Thinking Through Craft by Glenn Adamson (London, UK: Berg Publishers and the Victoria & Albert Museum, 2007).

This lecture series is made possible by the William Bronson and Grayce Slovet Mitchell Lectureship in Fiber and Material Studies at the School of the Art Institute of Chicago.  All lectures are free and open to the public.

SPEAKERS

Thursday March 5th, 6pm, SAIC Columbus Drive Auditorium, Columbus Drive and Jackson Boulevard
GLENN ADAMSON

Dr. Glenn Adamson is Head of Graduate Studies and Deputy Head of Research at the Victoria & Albert Museum, London. In that capacity, he teaches on the History of Design graduate course run collaboratively with the Royal College of Art. His research ranges from modern craft and industrial design to English and American decorative arts during the 17th and 18th centuries. He is the author of Industrial Strength Design: How Brooks Stevens Shaped Your World (Milwaukee Art Museum/MIT Press). Dr. Adamson’s monograph Thinking Through Craft (V&A Publications/Berg Publishers) was published in October 2007. He also co-edits the new Journal of Modern Craft (Berg Publishers), with Tanya Harrod and Edward S. Cooke, Jr. Currently Dr. Adamson is at work on a project about Postmodernism for the V&A, to be on view in 2011.

Wednesday April 1, 6pm, SAIC Columbus Drive Auditorium, Columbus Drive and Jackson Boulevard
KATHRYN HIXSON and SHANNON STRATTON
Kathryn Hixson is an art critic, art historian, and full Adjunct Professor at the School of the Art Institute of Chicago. She is a PhD candidate in Art History at the University of Texas at Austin, currently working on her dissertation “Body/Image: Presentation and Representation of the Body in the 1970s.” She writes for Art US, Art on Paper, among other art journals and is the former editor of the Chicago-based New Art Examiner.

Shannon Stratton is an artist, curator and writer. Her current creative focus is ThreeWalls, an artist residency and visual arts program that she co-founded in 2003 where she acts as Director and Chief Curator. Her writing focuses on contemporary fiber and craft, and with artist Judith Leemann is producing “Gestures of Resistance: The Slow Assertions of a Craft,” an exhibition and book project slated for public release in 2009/2010. She teaches at the School of the Art Institute of Chicago.

Wednesday April 22, 6pm, SAIC Columbus Drive Auditorium, Columbus Drive and Jackson Boulevard
SHINIQUE SMITH

Shinique Smith is a painter/sculptor who combines elements of graffiti, Japanese calligraphy, abstract expressionism and popular culture. Working with a variety of materials, Smith creates mixed media works inspired by fashion, urban detritus and the objects that we cherish and discard, which come to shape our personal mythologies. She received her BFA (1992) and MFA (2003) from The Maryland Institute College of Art and has held residencies at the Skowhegan School of Painting and Sculpture, Lower Manhattan Cultural Council, and The Headlands Center for the Arts. She has exhibited at The Deutsche Guggenheim, The New Museum, The National Portrait Gallery/ Smithsonian, PS 1 Contemporary Arts Center, The Studio Museum in Harlem, and The Boulder Museum of Contemporary Art. Smith is represented by Yvon Lambert Gallery, Paris/New York/London.


Respondent: JANIS JEFFERIES
Janis Jefferies is an artist, writer, curator, and Professor of Visual Arts in
the Department of Computing at Goldsmiths College, University of London. She is Artistic Director of Goldsmiths Digital Studios and Director of the Constance Howard Resource and Research Centre in Textiles. Jefferies was trained as a painter and later pioneered the field of contemporary textiles within visual and material culture, internationally through exhibitions and texts. In the last five years she has been working on technological based arts, including Woven Sound (with Dr. Tim Blackwell). She has been a principal investigator on projects involving new haptic technologies by bringing the sense of touch to the interface between people and machines and generative software systems for creating and interpreting cultural artifacts, museums and the external environment. In the spring 2009 semester, Jefferies will be a Visiting Fellow in the Department of Fiber and Material Studies.

Jefferies will participate in the construction of a SAIC bog-website that invites public interaction on the topics presented in this lecture series.

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Urban art blooms in Chicago

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At the entrance to the Chicago Institute of Art there’s a curious found installation. Some rather dangerous wires are growing like roots from the ceiling. And alongside a clump of weeds are emerging from the ground around a wood panel. This is a temporary structure associated with building works, but the coordinated growth from above and below nicely counters the construction around it.

I’m in Chicago for a series associated with the publication The Object of Labor: Art, Cloth, and Cultural Production which is edited by Joan Livingston and John Ploof from the Fibre Department. It’s a substantial publication that explores the link between the industrial and artistic worlds from many different perspectives. During my stay, there’s been much fiery discussion about the relevance of relational art to craft and the emerging genre of ‘world craft’.

I’m pleased to say that there seems be have been a resurgence of interest in the material arts, with growth of demand for courses in ceramics and weaving. Students seem to come from around the states to the Institute partly because its a hub of activity and also because Chicago is seen as a city that is open to newcomers (as opposed to New York).

Crear de lo Común lo Precioso (Spanish text)

‘Las manos hacen cada día el mundo’ Pablo Neruda

En esencia, el arte manual consiste en la transformación de materiales comunes en objetos preciosos. Los ceramistas recogen la arcilla, a la cual dan forma y cuecen en el fuego para hacer vasijas de las que podemos comer y beber. La historia moderna del arte manual se caracteriza por la búsqueda de estas raíces elementales.

Fue durante la industrialización en el siglo XIX que el arte manual emergió como una afrenta al capitalismo moderno. Reflejando el espíritu protestante, el movimiento Arts and Crafts en Inglaterra enaltecía el trabajo manual mientras que despreciaba la decadencia burguesa. En el siglo XX, el arte manual occidental se volcó hacia el Oriente en busca de inspiración. El ceramista inglés Bernard Leach introdujo los valores asociados con Mingei, un movimiento Japonés de cerámica artesanal. Dichos valores se asociaban con una rama del Budismo Zen que buscaba alcanzar el nirvana en el mundo cotidiano. El texto central para los adherentes de Mingei era el libro que en inglés se tradujo como The Unknown Cratsman, escrito por Soetsu Yanagi en 1931, en el cual se encuentra el siguiente pasaje: ‘ ¿Por qué ha de emerger belleza del mundo ordinario? La respuesta es, en última instancia, porque el mundo es natural’. [i] Los valores de Yanagi encontraron su mejor manifestación en el plato de té Kizaemon. Este plato del siglo XVI era celebrado como uno de los tesoros más significativos del Japón. Cuenta la leyenda que el plato fue hallado en un taller coreano tras haber sido producido por un trabajador común en un momento de total inadvertencia.

Según el parecer colonial, Europa es la morada legítima de lo precioso. En su libro The Australian Ugliness, Robyn Boyd exalta el norte como modelo: ‘Mientras que en Inglaterra, a diferencia de los Estados Unidos o Australia, siempre se encuentra belleza genuina a la vuelta de la esquina, en una iglesia medieval, o en el atisbo de un campo, con seto y trabajo en piedra honesto.’ [ii] Esta es la Europa cuajada de las preciosas joyas de su gran pasado. Naturalmente, este ‘abatimiento colonial’ evoca una respuesta republicana. Podemos apreciar esta respuesta en varias formas de nacionalismo irreverente. En Sydney, en los años noventa los diseñadores Mambo celebraban los valores suburbanos tipificados en el saber local, como por ejemplo ‘The grass is always greener around the tap.’ [iii] Películas como La Boda de Muriel asocian al suburbanismo con la libertad de espíritu y el sentido de comunidad, alentando un orgullo ostentoso en el ser ordinario.

Australia comparte esta celebración de lo común con otras ex colonias, especialmente en el sur. La encontramos, por ejemplo, la obra del poeta más influyente de Latinoamérica, Pablo Neruda, cuyo compromiso con lo ordinario asume un carácter ideológico. Sus Odas Elementales son versos rapsódicos de elogio a lo ordinario. En su discurso de aceptación del premio Nobel, Neruda declaró que ‘El mejor poeta es el hombre que nos entrega el pan de cada día’.[iv] El popularismo de la Teología de la Liberación y de las revoluciones de izquierda apunta a continuar la lucha originaria contra el imperialismo español, esta vez en las fábricas.

Sentimientos similares están siendo expresados a través del Océano Indico, donde el Renacimiento Africano exalta el valor de la colectividad tribal en contraposición al individualismo capitalista. La generación post-apartheid de intelectuales sudafricanos hoy se empeña en replantear la lucha por la libertad en torno a las cuestiones de la vida ordinaria, más allá del espectáculo de las revueltas masivas. El autor Njabulo Ndebele escribe acerca del ‘redescubrimiento de lo ordinario’ como foco de la acción política: ‘Si lo que buscamos alcanzar en Sudáfrica es una sociedad nueva, este carácter nuevo se deberá basar en una atención directa a la manera de vivir de la gente.’ [v] La energía cultural en la nueva Sudáfrica emana de la vida en los pueblos, en particular de la música y las artes manuales.

Desde luego que hay diferencias claras entre un país de mayoría blanca como Australia, y los perfiles raciales de las naciones en África y Sudamérica. Las artes manuales en Australia se encuentran en las galerías, donde escapan, en parte, el valor del mercado. Sin embargo, a pesar de las diferencias en cultura y economía, las naciones del sur comparten la condición de vivir a la sombra del norte, en la que los objetos comunes de nuestro mundo son opacados por valiosos productos importados de lejanos países.

Corrompido a la larga por la modernidad, el modesto espíritu de las artes manuales en el Occidente anda en busca de renovación desde fuera. En el pasado, los artesanos occidentales buscaron inspiración en los Vikingos del norte y en el Oriente pre-moderno. Hoy es del sur que emana una nueva energía.

Los diecinueve artistas en esta exhibición han escogido trabajar con materiales que en otras circunstancias hubieran sido considerados inútiles. Ellos han recolectado residuos, materiales de embalaje y basura sin lugar en el sistema económico: han utilizado lo que está a su alcance. Este ‘arte pobre’ constituye una fuente abundante de expresión creativa.

Las diferencias entre los estos artistas son cuestión de debate y cuestionamiento. Los he agrupado de acuerdo al método que emplean para relacionarse con lo ordinario. Recolectores se inspiran en la tierra australiana, mientras que Escudriñadores descubren sus materiales en los ambientes manufacturados. Espigadores usan las sobras, como los materiales de embalaje y Alquimistas observan la transformación física de los materiales. Disecadores expresan belleza a través del acto de destrucción, y Libertadores sacan lo precioso fuera de la galería, a la calle. Mientras que estos artistas representan una línea crítica y reciente en la cultura australiana, ellos a su vez reflejan una creciente inventiva en el campo de las artes manuales.

Al igual que sus parientes en el Teatro Pobre, estos ejecutores de ‘artesania pobre’ recurren a la modestia en los materiales como una manera de renovar la expresión creativa. Al igual que en el programa de tele realidadSurvivor”, los artistas manuales sólo cuentan con sus habilidades para hacer objetos bellos de lo que encuentran en su entorno. Y, como en el movimiento ‘Arte Povera’, los materiales encontrados ofrecen resistencia al sistema económico dominante, mientras que facilitan una manifestación espontánea de identidad. La ironía es que tanto el Teatro Pobre como el Arte Povera no gozaron de gran aceptación dado su enfoque interno. La ‘artesanía pobre’ , en cambio, es distinta. Al tomar sus referencias de la vida diaria, es posible que la ‘artesanía pobre’ goce de una amplia popularidad entre un público no versado en teoría artística. Hoy atravesamos un momento inusitado en el arte de lo ordinario.


[i] Soetsu Yanagi, The Unknown Craftsman: A Japanese Insight into Beauty, trans. Bernard Leach, Kodansha International, Tokyo, 1989 (orig. 1931), p. 101 (mi traducción).

[ii] Robyn Boyd, The Australian Ugliness, Cheshire, Melbourne, 1960, p.16 (mi traducción).

[iii] Mambo: Still Life with Franchise, Mambo Graphics, Sydney, 1988, p, 115 (Nota del traductor: El título ‘The grass is always greener around the tap’ es un juego de palabras por el cual el proverbio original ‘el césped es siempre más verde en el jardin de mi vecino’ se convierte en ‘el césped es siempre más verde alrededor de la llave’).

[iv] Alan Finstein, Pablo Neruda: A Passion for Life, Bloomsbury, New York, 2004, p. 379 (cita inglesa reemplazada por la original en español).

[v] Njabulo Ndebele, South African Literature and Culture: Rediscovery of the Ordinary, Manchester University Press, Manchester, 1994, p. 57 (mi traducción). La cita resonó en la apertura de un discurso hecho por Mbulelo Mzamane en 1994, en una reunión de artistas y escritores del hemisferio sur (ver www.southproject.org).

Make the common everywhere

The use of recycled materials enables some artists to expand the scale of their work so that it eventually floods the entire gallery. This image is from Currents 98: Tara Donovan (Saint Louis Art Museum), and features more than 600,000 plastic cups. According to the artist:

A transformative moment occurs for me when the material ceases to reference itself and begins to take on a formal structure that relates to the natural or built environment

Donovan’s work raises a difficult issue with the idea of making the common precious. Most of the artists in Craft Unbound resort to found materials as a form of resistance to consumerism. In Donovan’s case, however, the wasteful production is accelerated by artistic excess. This work seems to have nothing else to say other than is sheer spectacle.

Extra/ordinary publication

CALL FOR PAPERS: Extra/ordinary: Craft culture and contemporary art
An anthology of critical writing edited by Maria Elena Buszek
Art historian Maria Elena Buszek is seeking proposals for contributions to the anthology Extra/ordinary: Craft culture and contemporary art. Proposed essays should draw upon and further develop the sense of meaning with which craft media have been imbued since the previous century, and articulate the growing role and recognition of traditionally denigrated craft media in the work of contemporary artists. Since the Industrial Revolution began blurring the lines between industry and handicraft, as well as the upper- and lower-classes, artists have taken great pleasure in using such developments to similarly dissolve the centuries-old barriers that once separated the avant-garde and mass culture, masterpiece and kitsch, art and craft. In the process, artists have not only recognized the meaningful role of the ordinary in their art practices, but been drawn to media traditionally associated with handicrafts to suggest the power of these “ordinary” media—such as weaving, knitting, embroidery, ceramics, glass blowing, jewelry and woodworking—to create or reflect the kinds of profound meaning traditionally associated with the “fine” and liberal arts. While the success of renowned artists from Jun Kaneko to Grayson Perry, Miriam Schapiro to Ghada Amer has demonstrated the degree to which galleries, museums, and patrons have been willing to embrace craft media as tools for creative expression in our expansive contemporary art world, art critics and scholars have done little to study or articulate the relevance of this fact. The anthology Extra/ordinary: Craft culture and contemporary art is an effort to fill this void.
Essays addressing the following topics are of particular interest:
• Craft and conceptualism in contemporary art
• Connections between handicrafts and political activism
• “Do-It-Yourself” (D.I.Y.) movements in popular culture and contemporary subcultures
• The various legacies of Modernist philosophies on craft (from William Morris to the Eamses) upon postmodern culture
• Scientific uses of and studies on craft media
• Cultural or generational shifts/rifts in what constitutes “craft”
• Hybridization within traditional arts, crafts, and design contexts
Proposals should not exceed 600 words, and incorporate a 100-word author’s biography. PROPOSALS MUST BE RECEIVED BY SEPTEMBER 5TH 2006. Proposals may be sent as email attachments in Word format to extraordinarybook@gmail.com or to Maria Elena Buszek, School of Liberal Arts, Kansas City Art Institute, 4415 Warwick Blvd., Kansas City, MO 64111. Questions concerning the project may be sent to Dr. Buszek: extraordinarybook@gmail.com

Anthropological perspective

In article by Peter Stallybrass, ‘The Value of Culture and the Disavowal of Things‘, he looks at the role of Christianity in providing an aesthetic appreciation of the ordinary.

The metaphorics of Christianity concern the value of the valueless (unnourishing quantities of bread and wine). And Christianity immediately materialized this valuelessness through its scriptures, written down in codices to distinguish them from the more prestigious Jewish and pagan forms of scrolls.
…around a priceless/valueless fingernail a reliquary of gold and precious stones would be made; around the reliquary, a cathedral would be built; around the cathedral, an urban economy would develop; around that economy, new road systems would emerge that would pull large numbers of people and large amounts of money and goods along the pilgrimage routes of Europe.

Interesting point, but makes you wonder if this kind of approach was vulnerable to a Nietzchean critique, that it was just appealing to the weakest position in order to avoid the responsibility of uniqueness.

Art Monthly review

In his glowing review for Art Monthly (‘Craft undone’, March 2006, p9-11) John McPhee describes Craft Unbound as ‘a welcome addition to the small number of publications about contemporary Australian artists/craftspeople.’ Curious that the book continues to feature as a contrast with the Transformations exhibition at the National Gallery of Australia. Two ends of the spectrum perhaps, common and precious.