Posts Tagged ‘folk art’
June 14, 2016 | by Dan Piepenbring
- When I’m on the job, I use periods in my writing all the time. They’re part of the buttoned-up, G-rated approachability that makes me such an asset to office culture. But when I’m off duty, you better believe the periods are the first thing to go, am I right? As Jeff Guo has noticed, “The period is no longer how we finish our sentences. In texts and online chats, it has been replaced by the simple line break … The modern line break is like the medieval punctus—an all-purpose piece of punctuation that inserts pauses wherever we’re feeling it. And the period has gained expressive powers after it was laid off from its job marking the ends of sentences. Now it’s an icy flourish we deploy against frenemies and exes. We should celebrate these developments. Writing is becoming richer. This is an exciting time. Period.”
- And in German-Turkish relations, grammar is playing a pivotal diplomatic role: “With impressive courage, a hip-hop band called Einshoch6 left their native Munich to keep a longstanding date on June 4 and, as one of them modestly put it, ‘set Ankara on fire’ with a concert and teach-in. Young Turkish German-learners took lessons in how to turn tongue-twisting Teutonic sounds into the verbal pyrotechnics of rap. Their trademark is combining rap vocals with classical instruments (or electronic versions of those instruments) and strong percussion … Along with their own exuberant, random ravings they have experimented with rap versions of the poetry of Goethe, and their whole output is an unlikely by-product of the intense classical-music culture of south Germany. But they send out a message that mastering compound verbs and case-endings needn’t be done with a long, studious face.”
- Hey, kid. Wanna get into the picture business? Don’t go to Tinseltown. It’s for chumps and floozies. Get yourself a one-way ticket to Marrakesh: “Morocco shares many of the advantages that first drew filmmakers to California: year-round sunshine, diverse landscapes, great old architecture and abundant available extras. Just recently Morocco and Britain signed a treaty giving each other reciprocal tax subsidies for film and television production. And since the UK and Morocco are in the same time zone, they keep the same business hours. My fascination with film was kindled in the New York editorial offices of a literary magazine, The Paris Review. My then boss, George Plimpton, recounted over lunch one day an adventure he had had long before—one of his stunts in participatory journalism—when he shipped off to Morocco to play a Bedouin extra on the set of David Lean’s Lawrence of Arabia.”
- Because your year in the arts isn’t truly complete until you’ve seen an old elephant pull toy in the same building as a roach motel, visit the New-York Historical Society, where a new exhibition features folk art from the collection of Elie Nadelman: “The more than two hundred objects on display range from clipper ship figureheads (‘It was not just a sailor who carved this but an artist,’ Nadelman remarked of a ravishing gilded eagle with detachable wings) to miniature carved animals, amid a trove of carefully selected pottery, exquisitely detailed needle-cases, and an early, ingenious earthenware roach motel—the glazed, funnel-shaped opening of which traps roaches lured inside by molasses. This staggering array of material is complemented by a dozen or so of Nadelman’s wondrous figurative sculptures, fashioned in weathered cherry or mahogany and often given an overlay of seemingly aging paint.”
- In writing a book about indentured servitude in British Guiana, Gaiutra Bahadur faced a major research dilemma: no firsthand accounts existed by women. “Since indentured women were, for the most part, illiterate, they didn’t leave behind written traces of themselves. Just as there isn’t a single existing narrative from a woman or girl who survived the Middle Passage, the rare first-person accounts of indenture—there are three—are all by men. The stealing of the voices of indentured women, born into the wrong class, race and gender to write themselves into history, was structural. How could I write about women whose very existence the official sources barely acknowledged? To enter their unknown and to some extent unknowable history, I had to turn to alternative, unofficial sources. I looked for clues in visual traces and the oral tradition: folk songs, oral histories, photographs and colonial-era postcards, even a traditional tattoo on the forearms of elderly Indo-Caribbean women.”
June 28, 2012 | by Rachael Maddux
Howard Finster was fixing a bicycle in his Summerville, Georgia, workshop one day when a smudge of paint on his index finger took the shape of a face, a face that spoke to him and told him, “Paint sacred art.” Finster, then in his sixties, had been many things in his life: a teenage tent-revival preacher, a pastor, a mill worker. He had never been an artist, but he had also never been a man to shirk the word of God.
That was in 1976. The Lord told him to make five thousand works, a quota he reached just before Christmas 1985. By the time he died in 2001, his catalogue had swelled to more than forty-six thousand pieces. He devised an intricate numbering system and timestamped many of his works upon completion; he often painted through the night, sleeping only intermittently. Sometimes he signed his paintings BY HOWARD FINSTER, OF GOD. MAN OF VISIONS.