Global art history: a view from the North (original) (raw)

2015, Journal of AESTHETICS & CULTURE

''Southern'' perspectives on unequal development are undeniably much needed. Yet, Southern perspectives on art and culture sometimes construct a homogenising image of the West. As a result, they are prone to uphold and perhaps even reinforce the dichotomy between ''the North'' and ''the South'' rather than deconstruct it. Conversely, this article aims to pluralise the West by contributing to the discussion of differential perspectives on art and cultural identity within the West. I wish to suggest that a Northern perspective*or to be more specific, a semi-peripheral Nordic perspective*might provide scholars based in this region with a productive entry point into the study of the globalised art forms of today. By consciously and selfcritically positioning ourselves in the semi-periphery of the global art world, we may be able to develop a kind of insideÁoutside perspective similar to the ''stereo-scopic vision'' that Salman Rushdie famously attributed to migrants. Seeing the Western art world from the inside as well as the outside invariably involves comparison and inter-or cross-cultural analysis. Thus, contemporary comparative approaches would need to build on a critical revision of the Eurocentric bias endemic in art history's long tradition of cross-cultural comparison. Accordingly, the second aim of this article is to discuss the potential of comparative approaches and, in continuation thereof, what scholars in the Nordic semi-periphery could learn from the Southern perspectives of post-and decolonial studies.

Being part of the history of art: defining non-Western art

2013

In the beginning of the 20 th century, art history did not seem to be of much relevance to the philosophy of art. Art was defined in terms of its function (mostly providing aesthetic pleasure through form) and was judged upon that basis. Not only avant-garde art challenged these ‘simple’ essentialist definitions. It was also urged that we cannot identify and judge non-Western artworks through our narrow Western paradigms like form and non-functional aesthetic pleasure. In order to understand the significance and to judge the value of an artwork, we need to know its historical context. The relevance of the history of art to the philosophy of art is fully acknowledged by Arthur Danto and Jerrold Levinson. They both formulate historical theories of art. It is claimed by Jerrold Levinson that arthood is dependent on the artifact’s relationship to past artworks, and thus to the history of art. Arthur Danto argues that (the resolution of) the history of art made it possible to define art ...

Modern Global Art and Its Discontents

Decentring the Avant-Garde, 2014

The growing disjuncture between the diversity of art practices and the narrow focus of canonical art histories has prompted art historians to pronounce the death of art history. And yet very little has changed because the modernist canon still dominates global art. The western avant-garde continues to be a closed discourse, writing the art of Asia, Africa and Latin America out of art history. Marginalization of non-western art is explained in terms of its 'derivativeness'. And yet there have been significant developments in non-western art since the 20 th century, many of its artists engaged in creating vital modernist expressions of cultural resistance to colonialism. We need to probe more closely the epistemological framework that fuels the 'universalist' claims of the western canon. Even though western avant-garde has inspired the rest of the world, it is still dominated by the universalism that creates asymmetrical relations between the centre and the peripheries, which is not one of geography but of power and authority, with modernism creating its own tacit exclusions and inclusions. Hence borrowings of primitive art by western artists such as Picasso are judged as mere affinities, unlike the use of the syntax of cubism by non-western artists, which is seen as the influence of the West. This paper proposes certain strategies for 'decentring' the dominant canon. An inflected narrative of global modernity offers us a possible way of restoring the artist's agency in the context of colonial empires, by analysing art practices and reception as a cultural document that is historically situated.

The Fiction of 'Non-European Art' - Challenging Exoticism and Self-Exoticism in the International Artscape

This dissertation will investigate in the ways in which contemporary non-European art is perceived in the ‘Western’-dominated international art world and how this leads to a certain portrayal and behaviour of non-European artists as according to limited definitions and confined boundaries. The effect this has is apparent in the area of artistic production and circulation as well as the reception of artwork. It is looked at ‘exoticism’ and ‘self-exoticism’ that are generated and upheld by outdated and mostly inapplicable disciplinary fields of enquiry, involving the demand for a ‘consumable exotic’, not only apparent in the areas of fine art but similarly within aesthetic products of popular culture, transgressing the often supposed boundaries between. The politics involved in (re)producing ‘Otherness’ within the aesthetic and the insights that Postcolonial Theory has to offer are core concerns of the work. The TV-series Game of Thrones as well as the art of Nadín Ospina and Hassan Musa will be analysed. The artists’ work and experience are taken as examples of combining many different cultural elements and signifies the transgression and challenge of notions of authenticity, originality, ethnicity and identity.

Art and Art History After Globalisation

In his 2006 essay, 'Imagining the Future: Globalization, Postmodernism and Criticism', Canadian cultural theorist Imre Szeman makes a number of provocative observations concerning the role of culture in an era of globalisation, understood unambiguously as the neoliberal political project. 1 He begins with the assertion that globalisation is not postmodernism but a new reality that has relatively little to do with aesthetics and culture. There is no 'globalist' cultural formation, he argues, in the way one could say there was a 'postmodernist' one. Rather, globalisation suspends the category of representation and compels us to see culture as 'little more than a name for just one of the many aspects of commodity production and exchange today'. 2 Culture, he argues further, provides us nevertheless with narrative resources that can help challenge dominant narratives. It allows us to articulate new political visions that take into account the limits of the categories that reinforce the logic of capitalism.

“Other Modernities”: Art, Visual Culture and Patrimony Outside the West. An Introduction

2020

The ARTL@S BULLETIN is a peer-reviewed, transdisciplinary journal devoted to spatial and transnational questions in the history of the visual arts. The Artl@s Bulletin 's ambition is twofold: 1. a focus on the "transnational" as constituted by exchange between the local and the global or between the national and the international; 2. an openness to innovation in research methods, particularly the quantitative possibilities offered by digital mapping and data visualization. We publish two to three thematic issues every year. If you would like to contribute to the journal with an article or propose a theme for a future issue, please contact the editors Catherine Dossin

"Other Modernities": Art, Visual Culture and Patrimony Outside the West

Artl@s Bulletin, 2020

The notion of modernity as a tabula rasa phenomenon that destroys the present in order to build the future is particularly complicated in the case of non-Western settings, where modernization was often understood as erasing local culture in favor of a template borrowed from the West. Historiographies of non-Western arts have mostly followed such a model, viewing fine arts, associated with modernity, as opposed to “traditional” arts, often commodified in the production of nostalgia or marketed for tourists. This volume discusses the complexity of art production in non-Western contexts, beyond such reductive classifications.

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