Migration, understood as the movement of people and cultures, gives impetus to globalisation and the transculturation processes that the interaction between people and cultures entails. This book addresses migration as a profoundly transforming force that has remodelled artistic and art institutional practices across the world. It explores contemporary art's critical engagement with migration and globalisation as a key source for improving our understanding of how these processes transform identities, cultures, institutions and geopolitics. The book also explores three interwoven issues of enduring interest: identity and belonging, institutional visibility and recognition of migrant artists, and the interrelations between aesthetics and politics, and its representations of forced migration. Transculturality indicates a certain quality (of an idea, an object, a self-perception or way of living) which joins a variety of elements indistinguishable as separate sources. The topic of migration is permeated not only with political but also with ethical urgencies. The most telling sign of how profoundly the mobility turn has affected the visual arts is perhaps the spread of the term global art in the discourses on art, where it is often used as a synonym for internationally circulating contemporary art. The book examines interventions by three artists who take a critical de- and postcolonial approach to the institutional structures and spaces of Western museums. The book also looks at the politics of representation, and particularly the question of how aesthetics, politics and ethics can be triangulated and balanced when artists seek to make visible the conditions of irregular migration.
of virtuosity and economy of means; (b) affirmation of success; (c) staking a
claim to artistic merit; (d) the exploration of the private realm’.76 In relation
to Kernoff’s 1929 self-portrait, we can certainly read it as staking a claim to
artistic merit and as an affirmation of his achievements to date. Writing on
migrantartists in Chicago in the period 1910–50, Sarah Kelly Oehler further
commented that ‘portraiture was one means by which migrantartists could
position themselves within their new community. They could use the genre to
define themselves as they
Art and migration: revisioning the borders of community is a collective response to current and historic constructs of migration as disruptive of national heritage. This interplay of academic essays and art professionals’ interviews investigates how the visual arts – especially by or about migrants – create points of encounter between individuals, places, and objects. Migration has increasingly taken centre stage in contemporary art, as artists claim migration as a paradigm of artistic creation. The myriad trajectories of transnational artworks and artists’ careers outlined in the volume are reflected in the density and dynamism of fairs and biennales, itinerant museum exhibitions and shifting art centres. It analyses the vested political interests of migration terminology such as the synonymous use of ‘refugees’ and ‘asylum seekers’ or the politically constructed use of ‘diaspora’. Political and cultural narratives frame globalisation as a recent shift that reverses centuries of cultural homogeneity. Art historians and migration scholars are engaged in revisioning these narratives, with terms and methodologies shared by both fields. Both disciplines are elaborating an histoire croisée of the circulation of art that denounces the structural power of constructed borders and cultural gatekeeping, and this volume reappraises the historic formation of national identities and aesthetics heritage as constructed under transnational visual influences. This resonates with migrant artists’ own demands for self-determination in a display space that too often favours canonicity over hybridity. Centring migration – often silenced by normative archives or by nationalist attribution practices – is part of the workload of revisioning art history and decolonising museums.
Delving into a hitherto unexplored aspect of Irish art history, Painting Dublin,
1886–1949 examines the depiction of Dublin by artists from the late-nineteenth
to the mid-twentieth century. Artists’ representations of the city have long
been markers of civic pride and identity, yet in Ireland, such artworks have
been overlooked in favour of the rural and pastoral, falling outside of the
dominant disciplinary narratives of nationalism or modernism. Framed by the
shift from city of empire to capital of an independent republic, this book
chiefly examines artworks by of Walter Frederick Osborne (1857–1903), Rose Mary
Barton (1856–1929), Jack Butler Yeats (1871–1957), Harry Aaron Kernoff
(1900–74), Estella Frances Solomons (1882–1968), and Flora Hippisley Mitchell
(1890–1973), encompassing a variety of urban views and artistic themes. While
Dublin is renowned for its representation in literature, this book will
demonstrate how the city was also the subject of a range of visual depictions,
including those in painting and print. Focusing on the images created by these
artists as they navigated the city’s streets, this book offers a vivid
visualisation of Dublin and its inhabitants, challenging a reengagement with
Ireland’s art history through the prism of the city and urban life.
Identity and community among migrant Latin American artists in New York c. 1970
Aimé Iglesias Lukin
late 1960s New York, proving the fundamental role that migrantartists had for the consolidation of the city as an experimental art centre. In addition, these artists’ production, with its in-between cultural belonging, puts into question canonical narratives of centre-periphery artistic influence, demonstrating a complex network of cultural exchange along the hemisphere.
The present chapter explores the formation and consolidation of a new artistic scene of Latin American artists who migrated to New York during the late 1960s and early 1970s, focusing on the role
, interdisciplinary, using a variety of media – how important is it to you that your work challenges limits and borders in art history?
David Antonio Cruz: There is so much beauty about things that don’t quite fit, that don’t quite work, about giving new purpose to broken pieces. There was a time when I ran away from labels – the label of the migrantartist, for example. These markers annoyed me. What does it mean to be second generation? On top of that, what does it mean to be queer? What does that look like? I am a continuous. But now I feel that I have a responsibility for
the 1960s …
Editors: Just as you had migrantartists, travelling dancers, and transnational identities for the first exhibition – you confront Femme en Extase with Isadora Duncan, who was both French and American, and Michio Ito who was a Japanese immigrant to the US …
Robyn Asleson: … and Ruth St Denis who travelled to India. Again and again – at both micro and macro levels, these artists are about movement. They went looking for inspiration beyond their borders, and had to be incredibly mobile to keep feeding their creativity with fresh influences
Creations of diasporic aesthetics and migratory imagery in Chinese Australian Art
), resulting in the development of a particular ‘migratory aesthetics’ (Durrant and Lord, 2007 ) and the emergence of the ‘migrant image’ in contemporary art practice, serving as a critical, even resistant visual operator in times of global crisis (Demos, 2013a ). These transformations make it necessary to study art in relation to ‘The Migrant’s Time’ and rethink art history from the perspective of transnational migration and diaspora studies (Mathur, 2011 ). To explore the production of diasporic Chineseness in the art creation of Chinese Australian migrantartists, I
the very real and transformative forces of globalisation and migration, discussions about identity politics in the art world
have fundamentally transformed the dominant Western conception of the
‘international art world’ as an exclusive club for Westerners only. Such discussions paved the way for an institutional multiculturalism that has changed
the mechanisms of inclusion and exclusion of non-Western and migrantartists in the art institutional system of the West. To illustrate this transformation, I will use a telling survey by Lotte Philipsen of the number of
) – are now rearing their ugly heads again. The shared experiences of injustices and the dislocation of self – for migrants, migrantartists, and artists dealing with the subject of migration – are met with a thirst for cultural exchange, and these constantly redraw the borders of their communities. These experiences, partaken in or mediated through art, reclaim identities from reification, assert the need for embodied action in a shared space, and defeat expectations of ‘tidy definitions of otherness’ (Antoni and Hatoum, 1998 : 54).
This volume would not be complete