Transcending Gender: Cross-Dressing As a Performative Practice of Women Artists of the Avant-Garde
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chapter 9 Transcending Gender: Cross-Dressing as a Performative Practice of Women Artists of the Avant-garde Marina Dmitrieva Abstract Although it is common in many cultures, cross-dressing is often considered an ex- ceptional phenomenon because it involves not only dressing as a person of the other gender but also the adoption of a non-traditional role in society. This essay examines cross-dressing as a performative practice of women artists of the avant-garde. The emerging Lebensreform movement and women’s liberation led to changes in the role of women in society and to a new awareness of the body. Cross-dressing is a way to overcome gender stereotypes and promote a creative individuality that would other- wise not be acceptable in a woman; this can be seen in the self-representations of Natalia Goncharova, Zinaida Gippius, Elisaveta Kruglikova, Elsa Lasker-Schüler, and Marianne Werefkin. “Is woman creative?” is the question that Hans Hildebrandt asks in his 1928 book Die Frau als Künstlerin (The Woman as Artist), in which he analyzes the art produced by women from “primitive peoples” to the present. Here, he contem- plates “oppositions between masculine and feminine genius,” the “strengths and weaknesses of feminine work,” and “relationships to the creative man.”1 However, his answer to the initial question turns out to be skeptical: Although the author is impressed by the emancipated woman—particularly by her courage in venturing into a masculine domain—he sees her primarily as “help- er and comrade” to man.2 Even in the substantial chapter on contemporary female artists from Europe and America, Hildebrand emphasizes “specifically feminine” fields like children’s books, toys, and textiles in the works of artists such as Sonia Delaunay, Alexandra Exter, and Sophie Taeuber as well as the 1 “Gegensätze männlicher und weiblicher Genialität […] Stärke und Schwächen weiblichen Schaffens […] Beziehungen zum schöpferischen Manne,” Hans Hildebrandt, Die Frau als Künstlerin (The woman as artist) (Berlin: Rudolf Mosse Verlag, 1928), 5. 2 “Gehilfin und Kameradin,” ibid., 157. © marina dmitrieva, ���7 | doi �0.��63/9789004333�47_0�� This is an open access chapter distributed under the terms of the CC-BY-NC License. Marina Dmitrieva - 9789004333147 Downloaded from Brill.com10/01/2021 11:38:37PM via free access <UN> ��4 Dmitrieva ceramics of Friedl Dicker.3 Works by the female Czech artist Toyen (Marie Čermínová), who is erroneously referred to as a Hungarian, are presented as an illustration of the “feminine predilection for the irrational.”4 In spite of the biased nature of his initial thesis, the author demonstrates a substantial knowledge of the international art scene and mentions several Russian women artists, including Hanna Orlova and Natalia Goncharova. Marianne Werefkin is also discussed in the book and her painting Die letzte Stunde (The Final Hour) is reproduced.5 Although Hildebrandt characterizes her images as “full of visionary power,” he sees them as only half as radical as those “created in the neighboring studio of Alexei Jawlensky.”6 On the whole, “the artistic relationship between two people bound by a shared life together” seems “surprisingly loose” to him.7 In his eyes, this also applies to the compan- ionship between Gabriele Münter and Wassily Kandinsky. The book, which appeared in the roaring twenties in the Weimar Republic, illustrates how entrenched the attribution of gender roles was—even in the bohemian circles of Berlin. This helps us to understand the social, organiza- tional, and cultural obstacles women had to overcome in order to gain recog- nition in this male-dominated world. They utilized various strategies to do so, and one of these was the staging of alternative gender roles—cross-dressing. Staging Gender In a photo from around 1913, Natalia Goncharova poses in men’s clothing and cap; she holds a long set-painter’s brush like a spear and is pointing it at her partner, Mikhail Larionov, who is dressed in a soldier’s uniform. She appears in 3 “frauenspezifische,” ibid., 173–177. 4 “weiblichen Hanges zum Irrationalen,” ibid., 143. 5 Ibid., 125, ill. 199. The work’s present location is unknown. According to Maaike van Rijn, the painting was shown at the 100th exhibition of the Sturm gallery in 1921. There were also Sturm postcards featuring this painting. See Maaike Moniek van Rijn, “Bildende Künstlerin- nen im Berliner ,Sturm‘ der 1910er Jahre” (Women artists at the Berlin Sturm of the 1910s), PhD thesis, Tübingen University 2013 https://publikationen.uni-tuebingen.de/xmlui/bitstream/ handle/10900/47088/pdf/Bildende_Kuenstlerinnen_im_Berliner_Sturm_der_1910er_Jahre .pdf?sequence=1. 6 “voller visionärer Kraft […] im Nachbaratelier Jawlenskis entstanden waren,” Hildebrandt, Die Frau als Künstlerin, 123. 7 „die künstlerische Beziehung zweier in Lebensgemeinschaft Verbundener überraschend lose,“ ibid., 123. Marina Dmitrieva - 9789004333147 Downloaded from Brill.com10/01/2021 11:38:37PM via free access <UN> Transcending Gender ��5 Figure 9.� Léon Bakst, Zinaida Gippius, 1906, pencil, chalk, and sanguine on paper, 54 × 44 cm state tretyakov gallery, moscow an active and even aggressive role, while Larionov draws back from the attack with a mischievous expression. In their case, as well as that of the Czech art- ist couple Jindřich Štyrský and Toyen, self-staging was programmatic. Thus, Toyen—who was the only woman in the circle of the Devĕtsíl artists’ group— repeatedly staged her sexual as well as artistic ambiguity. She often appeared in a masculine costume and played with the open possibilities offered by her gender-neutral pseudonym. She also sought to cancel out defined gender boundaries in her erotic and surreal paintings. In Léon Bakst’s 1906 watercolor portrait (fig. 9.1), the female poet Zinaida Gippius is depicted in an eighteenth-century page’s costume, with velvet breeches and a jabot. In her own works, Gippius often makes use of a mas- culine lyrical subject and a male authorial mask. She, her husband (the poet Dmitry Merezhkovsky), and the art critic Dmitry Filosofov maintained an open relationship. Numerous visitors to her salons of the early 1900s in St. Petersburg and later in Paris described her as the dominant member of their domestic partnership.8 At any rate, her male costume in Bakst’s picture is in keeping 8 Olga Matich, “Dialectics of Cultural Return: Zinaida Gippius’ Personal Myth,” in Cultural My- thologies of Russian Modernism: From the Golden Age to the Silver Age, ed. by Boris Gasparov, Robert P. Hughes, Irina Paperno (Berkeley: University of California Press, 1992), 52–72; Kirsti Ekonen, Tvorets, subyekt, zhenshina. Strategii zhenskogo pisma v russkom simvolizme (Creator, Subject, Woman. Strategies in Women’s Writings in Russian Symbolism) (Moscow: Novoye literaturnoye obozreniye, 2011). Marina Dmitrieva - 9789004333147 Downloaded from Brill.com10/01/2021 11:38:37PM via free access <UN> ��6 Dmitrieva Figure 9.� Elizaveta Kruglikova, Self- Figure 9.3 Mikhail Nesterov, Portrait of Portrait. Silhouette, 1934, Elizaveta Kruglikova, 1938, oil on application canvas, 125 × 80 cm state russian museum, tretiakov gallery, st. petersburg moscow with a performance in the sense of the passéist aesthetic of the artists’ group Mir iskusstva (World of Art)—unlike the male clothing of the Russian female poet Poliksena Solovyova, who lived in a lesbian relationship and was the sister of the philosopher Vladimir Solovyov. The 1934 self-portrait of the female graphic artist Elizaveta Kruglikova (fig. 9.2) also represents a staging: She shows herself in the form of a silhouette image, wearing a male costume with a bow tie and white vest—in the style of a dandy. This bore a readily understood subversive message in the prude, ideologically, and stylistically homogeneous Stalinist culture of the 1930s. The two portraits of the artist painted by Mikhail Nesterov (1938, fig. 9.3, and 1939; Russian Museum, St. Petersburg) emphasize both the untimely foreignness of the unfeminine appearance of this “Russian Parisian” (as she was referred to in artistic circles) and her anachronistic style of dress corresponding to a feminist activist from the turn of the century. In Bakst’s portrait of Gippius, the theatrical costume, the unstable pose, the androgyny, and the somewhat lascivious gaze of the sitter not only evoke Marina Dmitrieva - 9789004333147 Downloaded from Brill.com10/01/2021 11:38:37PM via free access <UN> Transcending Gender ��7 the erotic frivolity of the decadent epoch—they are also the visual expression of an important aspect of Symbolist discourse, the questioning of traditional gender roles. In this regard, women were much more “revolutionary” than their male colleagues because the framework defining their freedom of ac- tion was much more restricted. This applied not only to the conditions under which they lived but also to the perception of their creative potential. As Kirsti Ekonen has shown, female artists from the turn of the century experienced a conflict between the two primary poles of Symbolism—that of the “eter- nal feminine” and that of the “demonstrative masculinity of an ideal creative subject.”9 Gippius took this dilemma as the theme of her 1908 essay “Zverebog,”10 her answer to Otto Weininger’s 1903 book Geschlecht und Charakter (Sex and Char- acter, 1906), in which he proposes the theory of humanity’s genuine androgyny. Gippius criticizes Weininger’s inconsistency in applying his theory, which as- signs a passive object role to woman and the role of the active subject to