Mnemo-Acousmatic and Techno-Aesthetic Affect-between Dwelling and Sound art Works

Click to increase image sizeClick to decrease image size Additional informationNotes on contributorsGeorg BaselitzGeorg Baselitz was born January 23, 1938, in Deutschbaselitz in Saxony, Germany, and given the name Hans-Georg Bruno Kern. He lives and works at the Lake Ammersee (Bavaria) and in Imperia (the Italian Riviera).Kirk AmbroseKirk Ambrose is associate professor of medieval art history at the University of Colorado. His publications include the book The Nave Sculpture of Vézelay: The Art of Monastic Viewing and a co-edited volume that surveys approaches to Romanesque sculpture [Department of Art and Art History, 318 UCB, University of Colorado, Boulder, Colo. 80309, kirk.ambrose@colorado.edu].Elizabeth EdwardsElizabeth Edwards is professor of photographic history and director of the Photographic History Research Centre, De Montfort University. A visual and historical anthropologist, she previously held academic and curatorial posts in Oxford and London. She has written extensively on cross-cultural relations between photography, anthropology, and history [Photographic History Research Centre, De Montfort University, The Gateway, Leicester LE1 9BH, U.K., eedwards@dmu.ac.uk].Ursula Anna FrohneUrsula Anna Frohne is professor of art history for twentieth- and twenty-first-century art at the Kunsthistorisches Institut, University of Cologne. Her research focuses on contemporary art practices, visual theory, video, film, photography, cinematographic aesthetics (http://kinoaesthetik.uni-koeln.de/), the political implications of art, and the economies of the art system [Kunsthistorisches Institut, University of Cologne Albertus-Magnus-Platz, 50923 Cologne, Germany, ursula.frohne@uni-koeln.de].Cordula GreweCordula Grewe, author of Painting the Sacred in the Age of Romanticism (2009), recently completed The Nazarenes: Romantic Avant-Garde and the Art of the Concept; her new projects explore the arabesque from eighteenth-century aesthetics to twentieth-century modernism and the tableau vivant from 1800 to 2000 [Department of Art History and Archaeology, Columbia University, MC 5517, New York, N.Y. 10027, cg2101@columbia.edu or cordula@grewe.us].Daniel Heller-RoazenDaniel Heller-Roazen is the Arthur W. Marks ‘19 Professor of Comparative Literature and the Council of the Humanities at Princeton University. He is the author of five books, among which, most recently, The Fifth Hammer: Pythagoras and the Disharmony of the World (Zone Books, 2011) [Department of Comparative Literature, 133 East Pyne, Princeton University, Princeton, N.J. 08544, dheller@princeton.edu].Ian McLeanResearch professor of Indigenous contemporary art at the University of Wollongong, Ian McLean has published How Aborigines Invented the Idea of Contemporary Art, The Art of Gordon Bennett, and White Aborigines: Identity Politics in Australian Art. He serves on the advisory boards of Third Text, World Art, and National Identities [Faculty of Creative Arts, University of Wollongong, NSW 2522 Australia, imclean@uow.edu.au].Saloni MathurSaloni Mathur, associate professor of art history at the University of California, is author of India by Design: Colonial History and Cultural Display (2007), editor of The Migrant's Time: Rethinking Art History and Diaspora (2011), and co-editor of No Touching, Spitting, Praying: Modalities of the Museum in South Asia (forthcoming) [Department of Art History, University of California at Los Angeles, 100 Dodd Hall, Los Angeles, Calif. 90095, mathur@ucla.edu].Lisa PonLisa Pon is associate professor at Southern Methodist University. Author of Raphael, Dürer, and Marcantonio Raimondi: Copying and the Italian Renaissance Print (Yale University Press, 2004), she is completing two books, Art, Icon, Print: Forlì's Madonna of the Fire and Raphael and the Italian Renaissance: Theorizing Artistic Collaboration [Department of Art History, Southern Methodist University, PO Box 750356, Dallas, Tex. 75275, lpon@smu.edu].Iain Boyd WhyteIain Boyd Whyte is professor of architectural history at the University of Edinburgh and has written extensively on architectural modernism and twentieth-century German art. Recent publications include Beyond the Finite: The Sublime in Art and Science (2011). He is also editor of the electronic journal Art in Translation [Edinburgh School of Architecture and Landscape Architecture, 20 Chambers Street, Edinburgh EH1 1JZ, Scotland, U.K., i.b.whyte@ed.ac.uk].

Traditionally, art history is a discipline focusing on the developments of Western art and architecture. It is time, however, to broaden our perspective. The world is changing, art is changing, somutatis mutandis is art history. This does not happen on its own accord. Art history needs rewriting and art historians have to do it. We need to take a critical look at our premises and points of departure, and we need to change the art historical curricula at universities and art schools. At Leiden University, the Netherlands, the Department of Art History has opted for a new orientation and decided to study the history of art from a global perspective. This means that students will meet with three lines of approach to the visual art and material culture from regions other than the West. Firstly, they are introduced to the art and material culture of Asian, African, and Amerindian civilizations by colleagues from those fields, which Leiden is so fortunate to have. The Faculty of Arts at Leiden University, houses a wide variety of language and culture studies of the world. The second approach focuses on interactions, mutual influences, and interculturalization processes in art and culture. And the third addresses methodical-theoretical reflection on art history in a global perspective. The aim here is to formulate a theoretical framework for the study of art worldwide, thereby pursuing ‘comparative art history’. In order to achieve these perspectives, exchanging ideas and concepts with anthropologists can be very productive.

Click to increase image sizeClick to decrease image size Additional informationNotes on contributorsEric RosenbergEric Rosenberg is associate professor of art history and chair of the Department of Art and Art History at Tufts University. He recently co-edited with Lisa Saltzman of Bryn Mawr University Trauma and Visuality in Modernity (University Press of New England, 2006) [Department of Art and Art History, Tufts University, 11 Talbot Avenue, Medford, Mass. 02155, eric.rosenberg@tufts.edu].

Introduction The exhibition of an artist’s work is traditionally accepted as representing the final stage of the creative process (Staniszewski). This article asks, however, whether this traditional view can be reassessed so that the curatorial practice of mounting an exhibition becomes, itself, a creative outcome feeding into work that may still be in progress, and that simultaneously operates as a learning and teaching tool. To provide a preliminary examination of the issue, we use a single case study approach, taking an example of practice currently used at an Australian university. In this program, internal and external students work together to develop and deliver an exhibition of their own work in progress. The exhibition space has a professional website (‘CQUniversity Noosa Exhibition Space’), many community members and the local media attend exhibition openings, and the exhibition (which runs for three to four weeks) becomes an outcome students can include in their curriculum vitae. This article reflects on the experiences, challenges, and outcomes that have been gained through this process over the past twelve months. Due to this time frame, the case study is exploratory and its findings are provisional. The case study is an appropriate method to explore a small sample of events (in this case exhibitions) as, following Merriam, it allows the construction of a richer picture of an under-examined phenomenon to be constructed. Although it is clear that this approach will not offer results which can be generalised, it can, nevertheless, assist in opening up a field for investigation and constructing a holistic account of a phenomenon (in this case, the exhibition space as authentic learning experience and productive teaching tool), for, as Merriam states, “much can be learned from a particular case” (51). Jennings adds that even the smallest case study is useful as it includes an “in-depth examination of the subject with which to confirm or contest received generalizations” (14). Donmoyer extends thoughts on this, suggesting that the single case study is extremely useful as the “restricted conception of generalizability … solely in terms of sampling and statistical significance is no longer defensible or functional” (45). Using the available student course feedback, anonymous end-of-term course evaluations, and other available information, this case study account offers an example of what Merriam terms a “narrative description” (51), which seeks to offer readers the opportunity to engage and “learn vicariously from an encounter with the case” (Merriam 51) in question. This may, we propose, be particularly productive for other educators since what is “learn[ed] in a particular case can be transferred to similar situations” (Merriam 51). Breaking Ground exhibition, CQUniversity Noosa Exhibition Space, 2014. Photo by Ulrike Sturm. Background The Graduate Certificate of Creative Industries (Creative Practice) (CQU ‘CB82’) was developed in 2011 to meet the national Australian Quality Framework agency’s Level 8 (Graduate Certificate) standards in terms of what is called in their policies, the “level” of learning. This states that, following the program, graduates from this level of program “will have advanced knowledge and skills for professional or highly skilled work and/or further learning … [and] will apply knowledge and skills to demonstrate autonomy, well-developed judgment, adaptability and responsibility as a practitioner or learner” (AQF). The program was first delivered in 2012 and, since then, has been offered both two and three terms a year, attracting small numbers of students each term, with an average of 8 to 12 students a term. To meet these requirements, such programs are sometimes developed to provide professional and work-integrated learning tasks and learning outcomes for students (Patrick et al., Smith et al.). In this case, professionally relevant and related tasks and outcomes formed the basis for the program, its learning tasks, and its assessment regime. To this end, each student enrolled in this program works on an individual, self-determined (but developed in association with the teaching team and with feedback from peers) creative/professional project that is planned, developed, and delivered across one term of study for full- time students and two terms for part- timers. In order to ensure the AQF-required professional-level outcomes, many projects are designed and/or developed in partnership with professional arts institutions and community bodies. Partnerships mobilised utilised in this way have included those with local, state, and national bodies, including the local arts community, festivals, and educational support programs, as well as private business and community organisations. Student interaction with curation occurs regularly at art schools, where graduate and other student shows are scheduled as a regular events on the calendar of most tertiary art schools (Al-Amri), and the curated exhibition as an outcome has a longstanding tradition in tertiary fine arts education (Webb, Brien, and Burr). Yet in these cases, it is ultimately the creative work on show that is the focus of the learning experience and assessment process, rather than any focus on engagement with the curatorial process itself (Dally et al.). When art schools do involve students in the curatorial process, the focus usually still remains on the students' creative work (Sullivan). Another interaction with curation is when students undertaking a tertiary-level course or program in museum, and/or curatorial practice are engaged in the process of developing, mounting, and/or critiquing curated activities. These programs are, however, very small in number in Australia, where they are only offered at postgraduate level, with the exception of an undergraduate program at the University of Canberra (‘215JA.2’). By adopting “the exhibition” as a component of the learning process rather than its end product, including documentation of students’ work in progress as exhibition pieces, and incorporating it into a more general creative industries focused program, we argue that the curatorial experience can become an interactive learning platform for students ranging from diverse creative disciplines. The Student Experience Students in the program under consideration in this case study come from a wide spectrum of the creative industries, including creative writing, film, multimedia, music, and visual arts. Each term, at least half of the enrolments are distance students. The decision to establish an on-campus exhibition space was an experimental strategy that sought to bring together students from different creative disciplines and diverse locations, and actively involve them in the exhibition development and curatorial process. As well as their individual project work, the students also bring differing levels of prior professional experience to the program, and exhibit a wide range of learning styles and approaches when developing and completing their creative works and exegetical reflections. To cater for the variations listed above, but still meet the program milestones and learning outcomes that must (under the program rules) remain consistent for each student, we employed a multi-disciplinary approach to teaching that included strategies informed by Gardner’s theory of multiple intelligences (Gardner, Frames of Mind), which proposed and defined seven intelligences, and repeatedly criticised what he identified as an over-reliance on linguistic and logical indices as identifiers of intelligence. He asserted that these were traditional indicators of high scores on most IQ measures or tests of achievement but were not representative of overall levels of intelligence. Gardner later reinforced that, “unless individuals take a very active role in what it is that they’re studying, unless they learn to ask questions, to do things hands on, to essentially re-create things in their own mind and transform them as is needed, the ideas just disappear” (Edutopia). In alignment with Gardner’s views, we have noted that students enrolled in the program demonstrate strengths in several key intelligence areas, particularly interpersonal, musical, body-kinaesthetic, and spacial/visual intelligences (see Gardner, ‘Multiple Intelligences’, 8–18). To cater for, and further develop, these strengths, and also for the external students who were unable to attend university-based workshop sessions, we developed a range of resources with various approaches to hands-on creative tasks that related to the projects students were completing that term. These resources included the usual scholarly articles, books, and textbooks but were also sourced from the print and online media, guest speaker presentations, and digital sites such as You Tube and TED Talks, and through student input into group discussions. The positive reception of these individual project-relevant resources is evidenced in the class online discussion forums, where consecutive groups of students have consistently reflected on the positive impact these resources have had on their individual creative projects: This has been a difficult week with many issues presenting. As part of our Free Writing exercise in class, we explored ‘brain dumping’ and wrote anything (no matter how ridiculous) down. The great thing I discovered after completing this task was that by allowing myself to not censor my thoughts by compiling a writing masterpiece, I was indeed “free” to express everything. …. … I understand that this may not have been the original intended goal of Free Writing – but it is something I would highly recommend external students to try and see if it works for you (Student 'A', week 5, term 1 2015, Moodle reflection point). I found our discussion about crowdfunding particularly interesting. ... I intend to look at this model for future exhibitions. I thin

Curator: The Museum JournalVolume 52, Issue 1 p. 13-33 A Prehistory of the Detroit Institute of Arts Reinstallation Jeffrey Abt, Jeffrey Abt (j_abt@wayne.edu) is associate professor in the Department of Art and Art History, 150 Art Building, Wayne State University, Detroit, Michigan 48202.Search for more papers by this author Jeffrey Abt, Jeffrey Abt (j_abt@wayne.edu) is associate professor in the Department of Art and Art History, 150 Art Building, Wayne State University, Detroit, Michigan 48202.Search for more papers by this author First published: 15 January 2010 https://doi.org/10.1111/j.2151-6952.2009.tb00330.x AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onEmailFacebookTwitterLinked InRedditWechat Volume52, Issue1January 2009Pages 13-33 RelatedInformation

Click to increase image sizeClick to decrease image size Notes Theresa Harlan, ‘As in Her Vision: Native American Women Photographers’, in Reframings: New American Feminist Photographies, ed Diane Neumaier, Temple University Press, Philadelphia, 1995; Lucy Lippard, ‘Independent Identities’, in Native American Art in the Twentieth Century, ed W Jackson Rushing, New Press, New York, 1999. Jacques Lacan, ‘The Mirror Stage as Formative Function of the I’, in Écrits: A Selection, New York, Norton, 1977; Frantz Fanon, Black Skins White Masks, Grove Press, New York, 1967; Judith Butler, Bodies that Matter: On the Discursive Limits of Sex, Routledge, New York, 1993. Jolene Rickard was a Gale Memorial guest lecturer at the Department of Art and Art History, University of New Mexico, spring 2000. Besides her lecture, she additionally participated in a smaller art history class discussion on her own work and on other Native American photographers. I am attributing comments to the artist based on my notes from this class presentation. Lucy Lippard, ‘Independent Identities’, opcit, p 145. Theresa Harlan, ‘As in Her Vision’, op cit, p 117. Laurence Hauptman, The Iroquois and the New Deal, Syracuse, Syracuse University Press, New York, 1981, pp 146–54; Carol Cornelius, Oneida/Mahican, Iroquois Corn In a Culture‐Based Curriculum, State University of New York Press, Albany, 1999, pp 164–7; Sylvia Kasprycki, ed, Irokesen Art/Iroquois Art: Visual Expressions of Contemporary Native American Artists, exhibition catalogue, Altenstadt, Germany, European Review of Native American Studies, 1998, p 89. Class discussion with the artist, a graduate seminar on Modern Native American Art, Department of Art and Art History, University of New Mexico, 6 March 2000. Michelle Dean Stock, ‘Traditional Roles of Iroquois Women’, in Iroquois Voices, Iroquois Visions: A Celebration of Contemporary Six Nations Arts, ed Bertha Rogers, Treadwell, Bright Hill Press, New York, 1996, p111. Maori scholar Linda Tuhiwai Smith used Fanon’s insights, among those of other theorists, on Africans and African‐Americans to outline the theoretical dilemmas facing indigenous peoples as they approach issues of colonialism and writing history in her recent book Decolonizing Methodologies: Research and Indigenous Peoples, Zed Books, New York, 1999. This book is now being used by many Native Americans and First Nations Peoples, including Rickard herself, to confront the relationships in their communities between colonialism, identity, and knowledge. Jolene Rickard, ‘Cew Ete Haw I Tih: The Bird That Carries Language Back to Another’, in Partial Recall, ed Lucy Lippard, New Press, New York, 1992, p109. Ibid, p 110. Ruth Phillips, Trading Identities: The Souvenir in Native North American Art from the Northeast, 1700–1900, Seattle, University of Washington Press, 1998, p 32. Theresa Harlan, ‘As in Her Vision’, op cit, pp 114–15. Class discussion, op cit. Ibid. Nora Noranjo‐Morse, ‘Pearline’, in Mud Woman: Poems from the Clay, University of Arizona Press, Tucson, 1992. Beverly Gordon, The Niagara Falls Whimsey: The Object as a Symbol of Cultural Interface, PhD Dissertation, University of Wisconsin – Madison, 1984, p 266. Ibid, p 223. Ibid, p 230. Ibid, p 308. Jolene Rickard, ‘Cew Ete Haw I Tih’, op cit, p 109. Ibid, p 108. Diane Neumaier, ed, Reframings: New American Feminist Photographies, Philadelphia, Temple University Press, 1995. This reading is counter to that of Native critic Paul Chaat‐Smith whose essay for the Reservation X catalogue confidently asserts that Rickard’s installation is a Longhouse and represents a ‘Tuscaroran community, surrounded by powerful dams and electrical generating stations, and its fight for cultural survival’. Paul Chaat‐Smith, ‘Unplugging the Hologram’, in Reservation X, ed Gerald McMaster, University of Washington Press, Seattle, 1998, p 125. Edmund Wilson, Apologies to the Iroquois, Farrer, Straus and Cudahy, New York, 1959, pp 145–6. Susan Prezzano, ‘Warfare, Women, and Households: The Development of Iroquois Culture’, in Women in Prehistory: North America and Mesoamerica, eds Cheryl Claasen and Rosemary A Joyce, University of Pennsylvania Press, Philadelphia, 1997, p 20.

October 01 2019 The "Books of Houses" and their Architects: Surveying Property in Sixteenth-Century Rome Carla Keyvanian Carla Keyvanian Caria Keyvanian is a visiting assistant professor in the Department of Art and Art History at the University of Connecticut. Search for other works by this author on: This Site Google Scholar Author and Article Information Carla Keyvanian Caria Keyvanian is a visiting assistant professor in the Department of Art and Art History at the University of Connecticut. Online Issn: 2572-7338 Print Issn: 1091-711X © 2005 Caria Keyvanian2005Caria Keyvanian Thresholds (2005) (28): 17–22. https://doi.org/10.1162/thld_a_00317 Cite Icon Cite Permissions Share Icon Share Facebook Twitter LinkedIn MailTo Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Search Site Citation Carla Keyvanian; The "Books of Houses" and their Architects: Surveying Property in Sixteenth-Century Rome. Thresholds 2005; (28): 17–22. doi: https://doi.org/10.1162/thld_a_00317 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentAll JournalsThresholds Search Advanced Search This content is only available as a PDF. © 2005 Caria Keyvanian2005Caria Keyvanian Article PDF first page preview Close Modal You do not currently have access to this content.

The article describes the main stages of development of the Department of Philosophy: organization and reorganization from June 21, 1961 from the Department of History of the CPSU and Dialectical and Historical Materialism to the Department of Philosophy and Art History of the current Baikal State University. The article mentions the staff, tells about their contribution to research, teaching and public activities. Key indicators of publication activity are given – teaching aids and dissertation research, a range of research topics of the department is provided. The high level of the department's degree holders in the fields of philosophy and philosophy is emphasized. The current faculty of the department of philosophy and art history is also presented, and the specifics of its educational tasks are reflected. The purpose of the article is to preserve in social memory the role of the department of philosophy and art history of BSU and its representatives in the development of higher education.

Click to increase image sizeClick to decrease image size Additional informationNotes on contributorsSusan HillerAmerican-born Susan Hiller lives in London, where she began her artistic career in the early 1970s. Her commitment to exploring “the unconscious” of our culture is often cited as a major influence on younger artists. She works in a broad range of media and exhibits and publishes internationally [www.susanhiller.org].Spike BucklowSpike Bucklow trained as a chemist, made puppets for the film industry, and is now a conservation scientist. He teaches and undertakes research, mainly on old master paintings, at the Hamilton Kerr Institute. His follow-up to The Alchemy of Paint has the working title The Riddle of the Image [Hamilton Kerr Institute, University of Cambridge, Whittlesford CB22 4NE, U.K., sb10029.cam.ac.uk].Johannes EndresJohannes Endres is visiting associate professor of German at Vanderbilt University. He works on German and European literature in an interdisciplinary perspective. Recent publications are on topoi and metaphors in art, culture, and science; concepts of similarity and resemblance; discourses on generation and inheritance; cultural theories and practices of fetishism [Department of Germanic and Slavic Languages, Vanderbilt University, 2301 Vanderbilt Place, Nashville, Tenn. 37235–1567, johannes.endres@vanderbilt.edu].Carlo GinzburgCarlo Ginzburg, now retired, taught at Bologna, the University of California, Los Angeles, and the Scuola Normale Superiore, Pisa. His books include The Night Battles; The Cheese and the Worms; The Enigma of Piero; Clues, Myths, and the Historical Method; Wooden Eyes; History, Rhetoric, and Proof; and Threads and Traces [Piazza San Martino 1, 40126 Bologna, Italy, ginzburg@history.ucla.edu].Joan KeeJoan Kee is the author of The Urgency of Method: Tansaekhwa and Contemporary Korean Art (2013), the editor of Intersections: Issues in Contemporary Asian Art (2004), and the co-editor of Contemporaneity and Art in Southeast Asia (2011). She teaches modern and contemporary Asian art at the University of Michigan [Department of the History of Art, University of Michigan, Ann Arbor, Mich. 48109, jkee@umich.edu].Spyros PapapetrosSpyros Papapetros is an associate professor of theory and historiography at Princeton University. He is the author of On the Animation of the Inorganic: Art, Architecture, and the Extension of Life (University of Chicago Press, 2012) and the editor of Space as Membrane by Siegfried Ebeling (AA Publications, 2010) [School of Architecture, S-110 Architecture Building, Princeton University, Princeton, N.J. 08544, spapapet@princeton.edu].Adrian RifkinAdrian Rifkin is professor of art writing in the Department of Art, Goldsmiths, London [Department of Art, Goldsmiths, London SE14 6NW, U.K., www.gai-savoir.net].Joanna RocheJoanna Roche, professor of art history at California State University, Fullerton, investigates contemporary artists with a focus on memory and process. She recently published Tyrannical Angels and Other Love Poems (2011). Roche received the 2002 Art Journal Award from the College Art Association [Department of Visual Arts, California State University, Fullerton, 800 North State College Boulevard, Fullerton, Calif. 92831, jroche@fullerton.edu].Nina RoweNina Rowe is associate professor of art history at Fordham University. Her publications include The Jew, the Cathedral, and the Medieval City: Synagoga and Ecclesia in the Thirteenth Century (Cambridge, 2011) and (as editor) Medieval Art History Today—Critical Terms, special issue of Studies in Iconography 33 (2012) [Department of Art History and Music, Fordham University, FMH 417A, 441 East Fordham Road, Bronx, N.Y. 10458, nrowe@fordham.edu].Alain SchnappAlain Schnapp is professor of classical archaeology at the University of Paris (Panthéon-Sorbonne), specializing in Greek iconography and the cultural history of antiquity. Alongside numerous visiting professorships, he was the first director of the Institut National d'Histoire l'Art and coordinator of the European cultural project Archives of European Archaeology [Université de Paris I/INHA, 2 Rue Vivienne, 75002 Paris, France].Blake StimsonBlake Stimson teaches contemporary art, the history of photography, and critical theory at the University of Illinois, Chicago. He is the author of The Pivot of the World: Photography and Its Nation (MIT Press, 2006) and Citizen Warhol (forthcoming from Reaktion Books) [Department of Art History, m/c 201, Henry Hall 302A, 935 West Harrison, Chicago, Ill. 60607].Robert WilliamsRobert Williams, professor of the history of art at the University of California, Santa Barbara, is the author of Art, Theory, and Culture in Sixteenth-Century Italy (Cambridge, 1997) and Art Theory: An Historical Introduction (Blackwell, 2004; Wiley Blackwell, 2008). With James Elkins he edited Renaissance Theory (Routledge, 2006) [Department of the History of Art and Architecture, University of California, Santa Barbara, Santa Barbara, Calif. 93106, robertw@arthistory.ucsb.edu].

Contributors

This book addresses one of the most exciting and innovative developments within higher education: the rise in prominence of the creative arts and the accelerating recognition that creative practice is a form of research. The book considers how creative practice can lead to research insights through what is often known as practice-led research. But unlike other books on practice-led research, it balances this with discussion of how research can impact positively on creative practice through research-led practice. The editors posit an iterative and web-like relationship between practice and research. Essays within the book cover a wide range of disciplines including creative writing, dance, music, theatre, film and new media, and the contributors are from the UK, US, Canada and Australia. The subject is approached from numerous angles: the authors discuss methodologies of practice-led research and research-led practice, their own creative work as a form of research, research training for creative practitioners, and the politics and histories of practice-led research and research-led practice within the university. The book will be invaluable for creative practitioners, researchers, students in the creative arts and university leaders. Key Features The first book to document, conceptualise and analyse practice-led research in the creative arts and to balance it with research-led practice Written by highly qualified academics and practitioners across the creative arts and sciences Brings together empirical, cultural and creative approaches Presents illuminating case histories of creative work and practice-led research More information about Hazel Smith More information about Roger T. Dean

Sometime in 1975, I walked into the office of Arnold Rubin (1937–1988), an associate professor in the department of art at the University of California, Los Angeles, inquiring about graduate study in Africanist art history. Students of African art, he assured me, would be at the forefront of mighty changes in the academic world. He promised that we would blow the dust off the hidebound field of art history. Rather shaken by his passionate rhetoric, I left thinking I might be too conventional for such an avant-garde enterprise. So after a much more pragmatic conversation with Herbert M. ("Skip") Cole about the shrinking number of teaching positions in art history, I headed to the University of California, Santa Barbara, for my graduate work. There I was plunged into a program of instruction and research that was full of its own unexpected adventures and rewards. While I have always been immensely grateful that Skip Cole agreed to be my advisor and guide, I have never forgotten Rubin's vision, his assertion that Africanist art historians would overturn entrenched paradigms and revolutionize the study of art.This issue of African Arts celebrates a generation of scholars—the elders of our discipline—whose contributions shaped the journal when it was launched as african arts/arts d'afrique some fifty years ago. Arnold Rubin was one of these, as he had been appointed editor of "graphic and plastic arts" when the second issue of the fledgling magazine appeared in 1968. As a member of his students' generation, the cohort charged with bringing the study of African art into the twenty-first century, I would like to revisit my initial encounter with this influential scholar and teacher through the lens of African Arts. Has his vision indeed become a reality? Have Africanists reshaped the narrative of art history over the last fifty years and brought novel, interdisciplinary, Africa-centered approaches to a staid Eurocentric discipline?Clearly, I encountered Arnold Rubin during a time when his own views had been shaped by the theoretical and methodological debates swirling around the art department at UCLA, and by his awareness of the new and rather tenuous position of Africanists within the discipline of art history. After all, in the United States the first dissertation on an African topic presented for a PhD in art history (rather than anthropology or Egyptology) had been written less than twenty years earlier, in 1957, by Roy Sieber (1923–2001). While art historians such as Douglas Fraser (1930–1982) may have taught courses on African art as "Primitive Art" during the 1950s, it was not until the 1960s that Africanist scholars such as Sieber and Frank Willett (1925–2006) could draw on their own fieldwork when they offered classes in American art history departments. Rubin presented his thoughts on the development of the field at a conference on "African Art Studies in the 1980s" held at UCLA in 1979 and reviewed for African Arts by Marla Berns:1Although his ideas were disseminated in the classroom as well as through his many creative research projects, it is Rubin's association with African Arts in the first decade of its publication that allows us to examine how his goals for Africanist art history intersected with other impulses during a unique period. Fifty years ago, personal and professional relationships linking Americans and Africans promised to forge new ways of seeing and describing the world, and the excitement of this promise permeated the journal. I should note here that my own memories of that time were recently refreshed by a visit to an African country I had not seen in almost half a century. My brother arranged for me to join childhood friends and family members for a visit to Malawi, where our fathers had worked from 1964–1969, and where our mothers had volunteered in local colleges and hospitals. The church we had attended, constructed by members of the Church of Scotland congregation before 1891 (Briggs 2013:206), was still a vibrant place of worship in Blantyre (Fig. 1), its physical structure intact. I had only vague memories of an even earlier precolonial monument, the Mandala House, which had been the headquarters of the African Lakes Corporation in 1882 (Fig. 2). The interior is now a bright, sunny space managed by La Caverna, an art gallery specializing in paintings by Malawi's most influential modernists, while the upper floor houses the library and meeting rooms of the Malawi Historical Society. This venerable building thus enshrines the art history as well as the history of twentieth and twenty-first century Malawi, both pivoting around the nation's independence in 1964.Flipping through the first few years of african arts/arts d'afrique, the bilingual precursor of African Arts, also brought me back to the heady days of the 1960s. Just as my father and his American colleagues set up a technical college as a "contribution from the people of the United States of America to the people of Malawi" when that nation became independent from Britain,2 the very first issue proclaimed, in boldface print, that "The African Studies Center of the University of California Los Angeles presents a gift [of the magazine] to Africa." Since the journal and the technical school were offered to Africans at the height of the Cold War, when the continent and its resources were seen as vulnerable to influences from the Soviet Union, postcolonial theorists might characterize both as instruments wielded by the US government to ensure the loyalty of African allies.3 It was true that my father had been hired through an American university with funding from the Agency for International Development, while the growth of the African Studies Center at UCLA was nurtured by government grants and fellowships. Faculty and graduate students at UCLA were provided with funds for research on the African continent, allowing the African Studies Center to act as a "think tank" that was continually renewed by contacts with Africa. Former Peace Corps volunteers, sent by the US government to promote democracy and economic progress in Africa, enrolled in graduate programs after returning home, joining the ranks of scholars who studied the arts of the African continent. Yet despite their origins in hegemonic political policies, educational programs and initiatives such as african arts/arts d'afrique fostered a discourse that exposed Americans to African ways of knowing, to epistemologies which would lead researchers such as Arnold Rubin to challenge the assumptions of his own academic traditions.In the second issue, the editors wrote that the purpose of the new journal would be "to record the art of the African past, to provide an outlet for the contemporary African artist, and to stimulate the creative arts in Africa" (Povey 1967:2). Judging from other short entries, the publication was a highly experimental enterprise. According to a later reflection written by John Povey (1929–1992), the specialist in African literature who was one of its original editors, "the entire original concept of African Arts derived from a purely serendipitous seat proximity on an airline which brought Paul [law professor Paul Proehl (1921–1997)] and [Sudanese artist] el Salahi together. They communed and agreed that what was really wanted was a magazine that would display the manifold arts of Africa—hence the plural title—to the world" (1991:6).4Arnold Rubin had joined the editorial board quite soon after his arrival at UCLA. He was almost immediately joined by Skip Cole and by Eugene Grigsby, a professor of African and African American art history at Arizona State University. Other editors worked with them to assemble material celebrating a broad spectrum of African creativity. The first issues featured short essays on architecture, dance, theater, the cinema, music, literary criticism, and oral literature, in addition to an overview of the archaeology of Ife by Frank Willett, a reflective piece by Léopold Sédar Senghor, and reviews of contemporary art. Some of the discussions in these first volumes, such as a long essay by Bohumil Holas, were deeply primitivist, and John Povey himself could give way to paternalist pronouncements: "Somewhere between the inhibiting forms of the tradition and the too facile fashionable fads of contemporary art in the West, rests the legitimate area in which the African artist can create" (1968a:1). Yet in these years Dennis Duerden stated, "I am looking for an African kinetic artist, or one who uses a computer" (1967:30). Too few contributors would join him in expecting African artists of the 1970s and 1980s to engage with developments happening elsewhere in the world of contemporary art, and apparently neither video artists not digital arts would appear in the pages of African Arts prior to the twenty-first century. John Povey himself was startlingly prescient when he humbly acknowledged that "We hope that the possibilities supplied by the presence of this forum will encourage Africans to write their own account of their arts. Such essays will undoubtedly reveal to us areas of perception which are inevitably denied even to the most sympathetic of outside critics" (1968b:1). Unfortunately, the "presence" of the journal would diminish in African libraries and art centers during the following decades (Nettleton 2017, Okwuoso 2017), and as Simbao has clearly demonstrated (2017), scholars based on the African continent would be hindered from publishing their research in the journal by a variety of constraints. It is now clear that the laudable sentiments of Povey needed to have been accompanied by sustained action.Soon after its inception, the editors announced an annual competition, with monetary prizes for winning submissions of art (two- and three-dimensional work) and literature (plays, poetry, short stories, excerpts from novels) that would be published or reproduced in the magazine. Each issue would include reports by African "correspondents" providing "perceptive analyses of the underlying situation that confronts the African artist" (Povey 1968b:1). As a showcase for African literature, african arts/arts d'afrique was bilingual, offering essays in French and English. At the time, this was a sophisticated, European approach that addressed a wide, intercontinental readership, even if the possible incorporation of other languages commonly used in Africa (such as Arabic, Portuguese, or Swahili) was not mentioned. In many ways the magazine resembled creative modernist publication projects such as Minotaure, produced in Paris in the 1930s, or Black Orpheus, published in Ibadan after the 1950s, or Transition, launched in Kampala in the 1960s. What is striking, however, was the offer by the editors of african arts/arts d'afrique to distribute their color illustrations of African contemporary art to schools so that teachers could mount them on bulletin boards (Povey 1968a:38). This was a didactic effort to reach out to the American public, a program to dispel misconceptions about African cultures. In today's global art world, where critics value the transgressive, provocative stance of marginalized artists, few curators would attempt to place reproductions of contemporary African art in K-12 classrooms of the United States.As Doran Ross noted in his review of the first twenty-five years of African Arts (Ross 1992:1), submissions of literary works and coverage of contemporary art faded away after the annual competitions came to an end in 1975. Just as Arnold Rubin brought his experience with performance, ephemeral art, and ritual in African contexts to his exploration of American cultural practices, African Arts covered a broad range of urban and rural artistic creativity in Africa and its Diaspora during the 1980s. It became a leading outlet for fresh, new accounts of artists' practice based on fieldwork conducted in communities throughout Western and Central Africa, and studies of arts from Eastern and Southern Africa were featured as well. Given the variety and sophistication of the new studies appearing in African Arts, its readers may not have noticed how few contributors were still visiting the studios of artists working in African galleries, cultural centers, and institutions of higher education. In a "First Word" written as African Arts approached its twenty-fifth anniversary, Povey complained that at the 1989 Triennial conference of ACASA, the Arts Council of the African Studies Association, "contemporary African art … was considered at best marginal, at worst a regrettable intrusion of a tiresome product outside the concerns of serious scholars" (1990:1). Other journals would eventually arise to cover arts identified as "contemporary," such as Revue Noire (in 1991) and Nka (in 1994), and in last decade of the twentieth century African Arts itself would once again turn its attention to artists who had studied in African universities or art institutes. I would argue, though, that by neglecting critical studies of these African artists during the 1980s, Africanists missed the opportunity to interact with art historians in other "non-Western" fields, who were extending their own research methods into the study of modern and contemporary "global" arts (Sullivan 1996, Farago and Pierce 2006, Hay 2008).Furthermore, because African Arts focused on community-based (rather than nationally based) art and architecture during the 1980s, it bypassed a pivotal period in the history of African modernisms. During my visit to Malawi, I was honored to meet Willie Nampeya, now professor emeritus in the art department at Chancellor College in Zomba, who had been a student of my mother, Barbara Blackmun (Fig. 3). After learning of the challenges faced by Prof. Nampeya and his younger colleagues, and realizing that they have worked for many years in relative isolation, I wish that I (and other faculty in American institutions) had been more aware of their need for international recognition and support (see Simbao 2017:6). Whatever the reasons, close contacts between art educators working in Africa and in the United States still tend to be the exception rather than the rule.The switch to a monolingual format in volume 4 (and the adoption of the name African Arts) may have contributed to the diminishing number of articles on modernist cinema, literature, and theater appearing in the journal. One immediate casualty was the coverage of francophone northern Africa. During the first few years, contributors had written about artists based in Tunis and Cairo, providing material that is useful now for researchers reviewing the history of African modernism. The original inclusion of arts from the entire continent had reflected political movements of the 1960s and 1970s, when newly independent African states sponsored arts festivals in Dakar, Algiers, and Lagos that were expressions of African solidarity. Of course biennials and other exhibition events today return to this model by soliciting artworks from across the continent, weaving economic and political networks as part of national cultural policies. And of course many art fairs are sponsored by francophone African nations and produce bilingual texts.The early articles on textiles, ceramics, and other artisanal traditions in the Maghreb were also responses to the work of historians and archaeologists, who were then mapping trade routes and the movements of people and ideas across the Sahara. But in the 1960s, art historians had often been introduced to African art by European modernists, who believed that only sub-Saharan Africa could produce art nègre, authentically "primitive" art. Even after abandoning the tenets of Primitivism, many art historians remained in thrall to the masterpieces of West Africa and Central Africa that had inspired early twentieth century French painters. It is not surprising that the pages of African Arts would be dominated by these regions, even though Africanists such as Rubin and Cole had moved far beyond formal analyses of sculpture to broader understandings of the totality of creative production on the continent in its very first issues.Perhaps the shift away from Egypt and the Maghreb was also a result of the critiques of the field of African Studies in the 1970s, when African Americans affirmed their own ancestral links to ancient cultures. Following the lead of Robert Farris Thompson, many Africanists extended their art historical analyses to the Americas, narrating art histories as creative expressions of the Black Atlantic world. As African Studies in several institutions was subsumed under "Black Studies" or appended to departments of African American and Africana Studies, the art historical relationships between West Africans classified as "black" and North Africans seen as "non-black" by outside observers became more difficult to place within an American academic framework. When Sidney Kasfir reviewed Jan Vansina's Art and History in Africa for African Arts, she underscored his inclusion of arts from the northern half of the continent, asserting that this was perhaps "the most alien part of the author's perspective for African art specialists" (Kasfir 1986:12).For the first decade or so, the journal had close relationship with commercial enterprises. In addition to receiving funding from the Kress Foundation to print images in color, african arts/arts d'afrique received advertising revenue from airlines, a mining company, and the Franklin Gallery in Los Angeles. Private collections as well as exhibitions at public institutions such as the Los Angeles County Museum were reviewed. This context helps explain why Rubin wrote his influential essay "Accumulative Sculpture: Power and Display" (Rubin 1974) for the Pace Gallery in New York City before publishing it in the contemporary art journal Art Forum (Rubin 1975). It would be several years before a messy divorce would separate private galleries selling "primitive arts" (or "tribal arts") and the academic world. This divorce was finalized as postcolonial theory pushed art historians (and the editors of African Arts) towards new discussions of professional ethics, fieldwork methods, and collection practices.Arnold Rubin may have been instrumental in moving african arts/arts d'afrique in a direction that was quite different from that originally envisioned by Povey and Poehl. His own, detailed study of Kutep mud sculpture in the first volume contained the publication's first endnotes (Rubin 1968). For its second volume, the magazine featured an extended study of Chokwe arts by Marie-Louise Bastin that spanned three issues and whose overview from the of most early Skip essays on appeared that as a new for critical of fieldwork Rubin's and a in on in the of the literature on and Robert Farris wrote his of African Arts was as a forum for research in the arts by art and other submissions were to as they would be at other journals (Ross Povey when from his editorial that despite its African Arts had became an academic publication in with the of a It could thus could more of a to the discipline of art how has this years ago, Doran Ross wrote a "First Word" in which he complained that "the arts of Africa to be in the world, the art the or the classroom … Even the most courses on African arts a at colleges and the Africanist who to have had the in the field of art history as a wrote in the vision of an to position and the of to the rather than the product of artistic to have been Yet by the of African art history more "African art … has collections and What might we in 2017, a decade are many ways to the of Africanist art historians within the American academic world, from positions of Africanists in art history programs or the number of courses we to the number of on African art published by university or the number of articles and reviews we have in the most The number of Africanists who art exhibitions as or curators might also be in addition to the many gallery art independent and whose academic to their in African art. Yet as faculty members at American college or university such might not us what we really wish to our in the art historical they not us much about or even we have had an the field as a I a the art history When Doran Ross and wrote their African artworks to art as of "primitive" Some African again in the on twentieth century European where they were by the of the where they had been of both of the leading for art history Art the by and Art include on African art that are with on or the The that will provide at to African in an in art history. of artworks from the African also in the of American school students need to for an Art History these on the work of Africanists to working in the on African art history, written almost in the by Skip Cole for Art the and and Roy for Art History have been for later in to provide student readers with a historical Povey might have of these which African art was of when the arts of other As several scholars have serious studies of historical developments in African art forms are few and far and the review was launched in part out of the with the of attention to historical context in African Arts and In many has not been on African artistic of the immediate or to such as (see But that may as art historians and other scholars new research and produce more For in Barbara Blackmun had very to draw when a in to for the family on the following (Fig. The was a But when agreed to for at a in (Fig. we could a literature on that the in historical perspective if the history of African art is in and classrooms so that Africa can become in of its inclusion offer students the opportunity to African artistic practices, and that provide them with new ways of looking and is "African its place in the that african arts/arts d'afrique as "graphic and plastic arts" in a collection of identified by artist, and in the today's African artists can be in such as Art which them into the discourse of global modern and contemporary art and on the of are we Arnold Rubin's of as art within a cultural And if we write articles in Art that showcase African studies of art historical are we to Arnold Rubin's vision of Africanist art history as recently wrote that he Rubin would be to that contributors to African Arts still hope to the discipline of art history, even if we are of how this can be

Notes on Contributors

About the Authors

Notes on Contributors