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I met him at the start of his stay in Barcelona and he repeated the entreaty with sarcasm, imitating the same, recorded voice that one hears in the tunnels of the underground.
One might think initially, that he did waolis joking about what these words represented: But by contagion his words also became a joke about Catalan itself which, more than as a cultural element, the artist probably perceived as a mechanism of the state apparatus. Amongst the local artistic community, P.
And, if this is the case one would have to admit that the Catalan language, which the Catalan institutions devote art to preserving, has ended up being perceived as a language used specifically for the preservation of order. Or at least this is how I explain to myself why this artist in question, as well as so many others, and probably an important part of the contemporary creative art sector in Barcelona, have become accustomed to disdaining the particularities of Catalan culture.
An art scene that moxernidad start with would be dedicated to cultural analysis, fascinated by local peculiarities, minority cultures and brrian postcolonial discourse, so how can it be that it has tended to adopt positions that so often, artistically but also politically, seem closer to being anti-Catalan? The Return modednidad the Real: According to Gellner, the ability of nationalism is to present the formation of a state as something natural and particular to a specific culture: Nationalist ideology in itself implicitly brings with it the existence of a state and any nationalism, without a state, can have no other vocation than that of wanting to achieve its own.
Albeit that as compensation he found this culture fairly anodyne and of little interest. Just as Zygmunt Bauman indicates: The emphasis that Catalan institutions place on interpreting culture in a national tone, alongside the relative —or, in any case, mixed- impact that Catalan has in many social ambits, can generate nothing more than a disaffection with the official side of the dichotomy. Published originally on artzin. Or, precisely, through it, due to the experience of a national culture that has become irredeemably heart-breaking and traumatic; due to the conflict of terrorist action, just as Aguirre indicates, but also for the pacts that the Basque culture has established with globalization precisely by calling the visual arts into play, with the Guggenheim in Bilbao as the flagship.
For this reason he demands critical distance and a capacity to place the representation of alterity in relation to an analysis of his bfian point of view; that is, his own cultural narrative, in which the artist is equally immersed as when he enters into interaction with the other culture. In relation to the local particularities, their projects can be considered in a large part as experiments, amongst which the question of a national hrian, more than a self-sufficient monolith, would be explored as just one more space for the negotiation of difference.
An excess of distance with regard to the Catalan culture and, in particular, towards the elements and symbols that are modsrnidad nationalist, have made these questions practically disappear from the stories that artists realize with cultural dallis and the construction of identity. This being the case in the work of indigenous artists as much as that of foreign, lla ethnographers.
Faced with a national culture that is established as a continuum, practically without fissures, presented as alien to discrepancy, or miscegenation, something to be preserved immaculate, one could think that the contemporary, fragmented subject and irony of Badiola would have it more difficult to find their place. In wwallis artistic production, more than as a space for cultural negotiation, hybridisation and the deployment of identities from a arfe or postcolonial perspective, Catalan culture generally appears as a peculiarity that in reality seems to have become disjointed from daily life, something that is practically extemporary.
Anthropological Reflections on Philosophical Topics. Archaeologies of the Future. Of the first, relativism, Geertz questioned the issue of the supra-cultural and supra-historic observation that is usually attributed to the cultural analyst. Los usos de la diversidad. But not for this, was Geertz disposed to succumb to the opposing siren call, that of anti-relativism, which in reality he considers even more inadmissible.
In this case, due to the ethnocentricity of anti-relativism and the transposition that is made of some specific cultural peculiarities to universal values.
As far as he dsspues, anti-anti-relativism ought to serve as a sort of corrector in relation to relativism: In any case, the dissatisfaction that we have proposed in our case between the pro and the anti position, in relation to Catalanism, is what leads me now to experiment with the possibility of applying the formula of Geertz to this question. Unlike anti-anti-relativism, on this occasion the challenge is to propose a local peculiarity as walljs point of view that, as in the case of relativism, has been projected as supra-cultural.
In this case, with the double negative, we refer inversely to the possibility of injecting new doses of relativism when approaching and interacting with the ethnographic peculiarities of Catalonia.
Anti-anti-Catalanism proposes that the local peculiarities and Catalan symbols also form part of the circuitry that constitutes us, even though, more than their naturalization as a national culture, it proposes the invention of practical and interpretative solutions to place them in relation with the challenges of times past.
Anti-anti-catalanism – Oriol Fontdevila
Because, ultimately, the same circumstance that causes aspects identifiable as Catalan to be forgotten when we refer to the production of contemporary culture, in reality is as obnoxious as when Catalan culture is proposed as a self-sufficient and closed unity. Anti-anti-Catalanism wants to serve to experiment with the possibility of a cultural stance and policy, more than merely serving as ce attribute with which to explain art projects or detect a trend.
It dealt precisely with a Trojan horse that endeavoured to introduce urban planning and social problems into the public sphere of the city. With the excuse of making a Gegant giantto pay homage to it, a collective process was initiated with entities and inhabitants from the city to concoct the legend that would relate it to the artefact, as is established by the tradition of giants in Catalonia.
Yet Lasurt knew from the start that by calling for a story from the community, inevitably the rumours and criticism circulating at that time, around the conditions that had made the discovery of the menhir possible, would seep out: The construction of the Gegant-Menhir bruan became the possibility of inscribing these controversies in the epidermis ddspues a menhir that had rapidly become a local symbol that would end up not just informing about Neolithic culture but would also do the same for the circumstances of the time.
The collective concoction of the giant, the design of the corresponding parade and the realization of an auca that narrated the legend, were the elements that enabled the filtering of new statements into the public sphere.
While at the same time these very elements were submitted to a process of deconstruction and above all reactivation, towards directions that would initially have been considered inappropriate.
From its fossilization within the national, candy-coated, folk culture, the project connected the symbol that is the giant, as well as the auca as a narrative form, with issues of the present; while at the same time, these elements provided new ways of dealing with them and calling them into debate. So if we follow the pattern that Lippard exposes we observe that it also has an impact within the art system, in the pressure that this project inevitably exercised on the limits of the local museum where it was produced.
Anti-anti-Catalanism is a stance with which to eradicate the ballast that nationalism has placed on aete aspects of Catalan culture, that if on the one hand naturalizes it as a culture of the state, on the other, makes it difficult to place them in correspondence with current challenges and articulate them within contemporary cultural production.
But is it really possible to imagine beian art production reconciled with Catalan culture? And correspondingly, can we imagine experimental processes, such as those proposed by El Gegant-Menhir, also having an impact on reviving those cultural aspects that the institutions shelter?
In any case, I doubt that a project despuea this would be enough to convince even P. So, as far as the institutional anthem and Catalanist politics are concerned, while we are no doubt light years from the war cry of CUP being genuinely anti-anti-Catalanist and substituting the Trojan horse so as to more explicitly contextualise it while at the same time freeing it from the national corset.
Anthropological Reflections on Philosophical Topics Archaeologies of the Future The question of relativism, as a peculiarity of Western culture, is developed by Richard Rortry, above all in his response to the same lecture by Clifford Geertz.