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Pearls from artists* # 468

Barbara’s Studio

*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.

Why does art elicit such different reactions from us? How can a work that bowls one person over leave another cold? Doesn’t the variability of the aesthetic feeling support the view that art is culturally determined and relative? Maybe not, if we consider the possibility that the artistic experience depends not on some subjective mood but on an individually acquired (hence variable) power to be affected by art, a capacity developed through one’s culture in tandem with one’s unique character. For evidence of this we can point to works that seem to ignore cultural boundaries altogether, affecting people of different backgrounds in comparable ways even though a specific articulation of their personal responses continues to vary. Consider the plays of William Shakespeare or Greek theater, or the fairy tales that have sprung up in similar forms on every continent. We could not be further removed from the people who painted in the Chauvet Cave, nor could we be more oblivious as to the significance they ascribed to their pictures. Yet their work affects us across the millennia. Everyone responds to them differently, of course, and the spirit in which people are likely to receive them now probably differs significantly from how it was at the beginning. But these permutations revolve around a solid core, something present in the images themselves.

J.F. Martel in Reclaiming Art in the Age of Artifice: A Treatise, Critique, and Call to Action

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Pearls from artists* # 467

Udaipur, India

*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.

As students confronted with images of India through film and photography, we are challenged to begin to be self-conscious of who we are as “seers.” Part of the difficulty of entering the world of another culture, especially one with as intricate and elaborate a visual articulation as India’s, is that, for many of us, there are no “manageable models.” There are no self-evident ways of recognizing the shapes and forms of art, iconography, ritual life and daily life that we see. Who is Śiva, dancing wildly in a ring of fire? What is happening when the priest pours honey and yogurt over the image of Viṣṇu? Why does the woman touch the feet of the ascetic beggar? For those who enter the visible world of India through the medium of film, the onslaught of strange images raises a multitude of questions. These very questions should be the starting point for our learning. Without such self-conscious questions, we cannot begin to “think” with what we see and simply dismiss it as strange. Or worse, we are bound to misinterpret what we see by placing it solely within the context of what we already know from our own world of experience.

Diana L. Eck in Darsan: Seeing the Divine Image in India

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Pearls from artists* # 436

View from the roof of the Metropolitan Museum of Art, New York

View from the roof of the Metropolitan Museum of Art, New York

*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.

Cassirer’s partial definition of art as symbolic language has dominated art studios in our [20th] century.  A new history of culture anchored upon the work of art as a symbolic expression thus came into being.  By these means art has been made to connect with the rest of history.

But the price has been high, for while studies of meaning received all our attention, another definition of art, as a system of formal relationships, thereby suffered neglect.  This other definition matters more than meaning.  In the same sense speech matters more than writing, because speech preceded writing, and because writing is but a special case of speech.

The other definition of art as form remains unfashionable, although every thinking person will accept it as a truism that no meaning can be conveyed without form.  Every meaning requires a support, or a vehicle, or a holder.  These are the bearers of meaning, and without them no meaning would cross from me to you, or from you to me, or indeed from any part of nature to any other part. 

… The structural forms can be sensed independent of meaning.  We know from linguistics in particular that the structural elements undergo more or less regular evolutions in time without relation to meaning, as when certain phonetic shifts in the history of cognate languages can be explained only by a hypothesis of regular change. Thus phoneme a occurring in an early stage of language, becomes phoneme b at a later stage, independently of meaning, and only under the rules governing the phonetic structure of the language.  The regularity of these changes is such that the phonetic changes can be used to measure durations between recorded but undated examples of speech.

Similar regularities probably govern the formal infrastructure of every art.  Whenever symbolic clusters appear, however, we see interferences that may disrupt the regular evolution of the formal system.  An interference from visual images is present in almost all art.  Even architecture, which is commonly thought to lack figural intention, is guided from one utterance to the next by the images of the admired buildings of the past, both far and near in time.

George Kubler in The Shape of Time:  Remarks on the History of Things

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Pearls from artists* # 435

Barbara’s Studio

Barbara’s Studio

*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.

Most artists are not as estranged from their fellow human beings, as bereft of reasons for existing, or as alienated from the common values and enthusiasms of the world as are the outsider characters created by existential writers like Kafka, Camus, and Sartre.  But insofar as artists do regularly feel different from other people, a differentness experienced both as a sense of oddness and a sense of specialness, they identify with the outsider’s concerns and come to the interpersonal moment in guarded or distant fashion.

In part, artists are outsiders because of the personal mythology they possess.  This mythology is a blend of beliefs about the importance of the individual, the responsibility of the artist as a maker of culture and a witness to the truth, and the ordained separateness of the artist.  Artists often stand apart on principle, like Napoleonic figures perched on a hill overlooking the battle.

The artist may also find himself [sic] speechless in public.  Around him people chat, but he has little to offer.  Too much of what he knows and feels has gone directly into his art and too much has been revealed to him in solitude – infinitely more than he can share in casual conversation.     

Eric Maisel, A Life in the Arts:  Practical Guidance and Inspiration for Creative and Performing Artists

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Pearls from artists* # 405

Barbara’s studio

Barbara’s studio

* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.

… art is an objective pursuit with the same claim to truth as science, albeit truth of a different order.  At the very least the consistency and universality of aesthetic expression throughout history and around the globe suggest that the undertaking that finds its modern formulation in the concept of art is a distinct sphere of activity with its own ontology.  My belief is that what the modern West calls art is the direct outcome of a basic human drive, an inborn expressivity that is inextricably bound with the creative imagination.  It is less a product of culture than a natural process manifesting through the cultural sphere.  One could go so far as to argue that art must exist in order for culture to emerge in the first place.

J.F. Martel in Reclaiming Art in the Age of Artifice:  A Treatise, Critique, and Call to Action

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Pearls from artists* # 389

Henri Roche pastels: nine trays (four at the top, five on the bottom).

Henri Roche pastels: nine trays (four at the top, five on the bottom).

* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.

Color vision must be universal.  The human eye and brain work the same way for nearly all people as a property of their being human – determining that we all see blue.  But the color lexicon, meaning not merely the particular words but also the specific chromatic space they are said to mark, clearly has been shaped by the particularities of culture.  Since the spectrum of visible colors is a seamless continuum, where one color is thought to stop and another begun is arbitrary.  The lexical discrimination of particular segments is conventional rather than natural.  Physiology determines what we see; culture determines how we name, describe, and understand it.  The sensation of color is physical; the perception of color is cultural.

David Scott Kastan in On Color

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Pearls from artists* # 384

Overlooking Copacabana, Bolivia and Lake Titicaca

Overlooking Copacabana, Bolivia and Lake Titicaca

* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.

Carnival in Oruro [Bolivia] is a glorious spectacle.  It’s flash, pomp and brilliance can be enjoyed without understanding its long history and intricate mythologies.  Still, the onlooker is left with a thousand questions that are not so easily answered.  Behind the glitter of Carnival lie the history, the timeless myths and the distinct traditions of this mining community.

According to the Spanish writer Jean Laude, “The function of the mask is to reaffirm, at regular intervals, the truth and presence of myths in everyday life.”  This suggests that masks should be studied in context, noting their association with the individual dancer and the history, myths and traditions of the community that produces them.  The mask has to be animated within its ritual, comic or social role.

A first step in appreciating the masks is to understand something of the land and people that crafted them.  Oruro is a mining city on the open Altiplano at 3,700 meters (12,144 ft.) above sea level.  The sky appears a rarified blue, it is intensely cold and a constant wind lifts dust to the eyes.  During the year no more than 125,000 people live in the city.  Suddenly in the weeks of Carnival, the population doubles or triples.

Three languages, Quechua, Aymara, and Spanish are spoken in Oruro.  Their use reflects an ancient pattern of conquest in the history of this land.  It is said that the Urus, whose language is now almost lost, were the first inhabitants.  In time they were dominated by the Aymara tribes.  Later, Quechua was introduced as the Inca advanced their empire from Cuzco.  Ultimately the Spanish arrived and founded the present city in 1601 to exploit rich mineral deposits found in the seven hills.

Today, descendants of the Urus live near Oruro around the shore of Lake Poopo.  Elements of their distinctive culture remain but they have no wealth in comparison with the more dominant Aymara and Quechua who surround them.  A further change came in the recent past because Oruro has acted as a magnet, attracting many people from the countryside to work in the mines.

On one side were the Urus, ancient owners of all the land which now only carries their name (Uro Uro = Oruro).  On the other side were the miners, many of whom were Quechua and Aymara migrants.  In the middle is “Carnival.”

El Carnaval de Oruro by Manuel Vargas in Mascaras de los Andes Bolivianos, Editorial Quipus and Banco Mercantil

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Pearls from artists* # 374

Barbara’a studio

Barbara’a studio

* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.

Finally, [John] Graham said, of all the arts, painting was the most difficult because one false move on a canvas could mean the difference between a great painting and a failure.  A writer could always resurrect a word, but a line or a shape was so ephemeral that, once changed, it was almost always lost for good.  “To create life one has to love.  To create a great work of art one has to love truth with the passion of a maniac.  If society does not perceive this love, perhaps humanity will.”  …The artists… came away… feeling as though they were not aberrations but part of a long tradition of individuals who had ignored fashion to create culture.

Mary Gabriel in Ninth Street Women

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Pearls from artists* # 204

Barbara's studio with work in progress

Barbara’s studio with work in progress

* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.

It has been said that science helps us understand what we can do; the arts and humanities – our culture and values – help us decide what to do.  Studying the arts and humanities develops critical-thinking skills and nimble habits of mind, provides historical and cultural perspective and fosters the ability to analyze, synthesize and communicate.

As author Daniel Pink observed, “The last few decades have belonged to a certain kind of person with a certain kind of mind – computer programmers who could crank code, lawyers who could craft contracts, MBAs who could crunch numbers…  The future belongs to a very different kind of mind – creators and empathizers, pattern recognizers and meaning makers.  These people – artists, inventors, designers, storytellers, caregivers, consolers, big-picture thinkers – will now reap society’s richest rewards and share its greatest joys.”

David J. Skorton, Director of the Smithsonian Institution in “What Do We Value?” Museum, May/June 2016

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Pearls from artists* # 159

“Offering,” soft pastel on sandpaper, 20″ x 26″

* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.

We, the artists who are meant to provide art and teach the importance of beauty, have not yet been able to educate the public to know the difference between beauty and ugliness. .. It’s time to make sure artists with good intentions are ready to be taken seriously and to gain back their noble respectful place in culture.  We should be ready with our own high standard of art for the new era, in which art patrons and a society that are more informed than ever will be thoughtfully critical and will expect everything from artists they support – talent, knowledge, skill and experience.

Samuel Adoquei in Origin of Inspiration:  Seven Short Essays for Creative People 

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