Who's Your Dada?
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Paranoid Modernism in Joyce and Kafka
Article Paranoid Modernism in Joyce and Kafka SPURR, David Anton Abstract This essay considers the work of Joyce and Kafka in terms of paranoia as interpretive delirium, the imagined but internally coherent interpretation of the world whose relation to the real remains undecidable. Classic elements of paranoia are manifest in both writers insofar as their work stages scenes in which the figure of the artist or a subjective equivalent perceives himself as the object of hostility and persecution. Nonetheless, such scenes and the modes in which they are rendered can also be understood as the means by which literary modernism resisted forces hostile to art but inherent in the social and economic conditions of modernity. From this perspective the work of both Joyce and Kafka intersects with that of surrealists like Dali for whom the positive sense of paranoia as artistic practice answered the need for a systematic objectification of the oniric underside of reason, “the world of delirium unknown to rational experience.” Reference SPURR, David Anton. Paranoid Modernism in Joyce and Kafka. Journal of Modern Literature , 2011, vol. 34, no. 2, p. 178-191 DOI : 10.2979/jmodelite.34.2.178 Available at: http://archive-ouverte.unige.ch/unige:16597 Disclaimer: layout of this document may differ from the published version. 1 / 1 Paranoid Modernism in Joyce and Kafka David Spurr Université de Genève This essay considers the work of Joyce and Kafka in terms of paranoia as interpretive delirium, the imagined but internally coherent interpretation of the world whose rela- tion to the real remains undecidable. Classic elements of paranoia are manifest in both writers insofar as their work stages scenes in which the figure of the artist or a subjective equivalent perceives himself as the object of hostility and persecution. -
Joyce's Jewish Stew: the Alimentary Lists in Ulysses
Colby Quarterly Volume 31 Issue 3 September Article 5 September 1995 Joyce's Jewish Stew: The Alimentary Lists in Ulysses Jaye Berman Montresor Follow this and additional works at: https://digitalcommons.colby.edu/cq Recommended Citation Colby Quarterly, Volume 31, no.3, September 1995, p.194-203 This Article is brought to you for free and open access by Digital Commons @ Colby. It has been accepted for inclusion in Colby Quarterly by an authorized editor of Digital Commons @ Colby. Montresor: Joyce's Jewish Stew: The Alimentary Lists in Ulysses Joyce's Jewish Stew: The Alimentary Lists in Ulysses by JAYE BERMAN MONTRESOR N THEIR PUN-FILLED ARTICLE, "Towards an Interpretation ofUlysses: Metonymy I and Gastronomy: A Bloom with a Stew," an equally whimsical pair ofcritics (who prefer to remain pseudonymous) assert that "the key to the work lies in gastronomy," that "Joyce's overriding concern was to abolish the dietary laws ofthe tribes ofIsrael," and conclude that "the book is in fact a stew! ... Ulysses is a recipe for bouillabaisse" (Longa and Brevis 5-6). Like "Longa" and "Brevis'"interpretation, James Joyce's tone is often satiric, and this is especially to be seen in his handling ofLeopold Bloom's ambivalent orality as a defining aspect of his Jewishness. While orality is an anti-Semitic assumption, the source ofBloom's oral nature is to be found in his Irish Catholic creator. This can be seen, for example, in Joyce's letter to his brother Stanislaus, penned shortly after running off with Nora Barnacle in 1904, where we see in Joyce's attention to mealtimes the need to present his illicit sexual relationship in terms of domestic routine: We get out ofbed at nine and Nora makes chocolate. -
Ulysses: the Novel, the Author and the Translators
ISSN 1799-2591 Theory and Practice in Language Studies, Vol. 1, No. 1, pp. 21-27, January 2011 © 2011 ACADEMY PUBLISHER Manufactured in Finland. doi:10.4304/tpls.1.1.21-27 Ulysses: The Novel, the Author and the Translators Qing Wang Shandong Jiaotong University, Jinan, China Email: [email protected] Abstract—A novel of kaleidoscopic styles, Ulysses best displays James Joyce’s creativity as a renowned modernist novelist. Joyce maneuvers freely the English language to express a deep hatred for religious hypocrisy and colonizing oppressions as well as a well-masked patriotism for his motherland. In this aspect Joyce shares some similarity with his Chinese translator Xiao Qian, also a prolific writer. Index Terms—style, translation, Ulysses, James Joyce, Xiao Qian I. INTRODUCTION James Joyce (1882-1941) is regarded as one of the most innovative novelists of the 20th century. For people who are interested in modernist novels, Ulysses is an enormous aesthetic achievement. Attridge (1990, p.1) asserts that the impact of Joyce‟s literary revolution was such that “far more people read Joyce than are aware of it”, and that few later novelists “have escaped its aftershock, even when they attempt to avoid Joycean paradigms and procedures.” Gillespie and Gillespie (2000, p.1) also agree that Ulysses is “a work of art rivaled by few authors in this or any century.” Ezra Pound was one of the first to recognize the gift in Joyce. He was convinced of the greatness of Ulysses no sooner than having just read the manuscript for the first part of the novel in 1917. -
Before Zen: the Nothing of American Dada
Before Zen The Nothing of American Dada Jacquelynn Baas One of the challenges confronting our modern era has been how to re- solve the subject-object dichotomy proposed by Descartes and refined by Newton—the belief that reality consists of matter and motion, and that all questions can be answered by means of the scientific method of objective observation and measurement. This egocentric perspective has been cast into doubt by evidence from quantum mechanics that matter and motion are interdependent forms of energy and that the observer is always in an experiential relationship with the observed.1 To understand ourselves as in- terconnected beings who experience time and space rather than being sub- ject to them takes a radical shift of perspective, and artists have been at the leading edge of this exploration. From Marcel Duchamp and Dada to John Cage and Fluxus, to William T. Wiley and his West Coast colleagues, to the recent international explosion of participatory artwork, artists have been trying to get us to change how we see. Nor should it be surprising that in our global era Asian perspectives regarding the nature of reality have been a crucial factor in effecting this shift.2 The 2009 Guggenheim exhibition The Third Mind emphasized the im- portance of Asian philosophical and spiritual texts in the development of American modernism.3 Zen Buddhism especially was of great interest to artists and writers in the United States following World War II. The histo- ries of modernism traced by the exhibition reflected the well-documented influence of Zen, but did not include another, earlier link—that of Daoism and American Dada. -
Jews in Dada: Marcel Janco, Tristan Tzara, and Hans Richter
1 Jews in Dada: Marcel Janco, Tristan Tzara, and Hans Richter This lecture deals with three Jews who got together in Zurich in 1916. Two of them, Janco and Tzara, were high school friends in Romania; the third, Hans Richter, was German, and, probably unbeknown to them, also a Jew. I start with Janco and I wish to open on a personal note. The 'case' of Marcel Janco would best be epitomized by the somewhat fragmented and limited perspective from which, for a while, I was obliged to view his art. This experience has been shared, fully or in part, by my generation as well as by those closer to Janco's generation, Romanians, Europeans and Americans alike. Growing up in Israel in the 1950s and 60s, I knew Janco for what he was then – an Israeli artist. The founder of the artists' colony of Ein Hod, the teacher of an entire generation of young Israeli painters, he was so deeply rooted in the Israeli experience, so much part of our landscape, that it was inconceivable to see him as anything else but that. When I first started to read the literature of Dada and Surrealism, I was surprised to find a Marcel Janco portrayed as one of the originators of Dada. Was it the same Marcel Janco? Somehow I couldn't associate an art scene so removed from the mainstream of modern art – as I then unflatteringly perceived 2 the Israeli art scene – with the formidable Dada credentials ascribed to Janco. Later, in New York – this was in the early 1970s – I discovered that many of those well-versed in the history of Dada were aware of Marcel Janco the Dadaist but were rather ignorant about his later career. -
Kunsthaus Zürich Dadaglobe Reconstructed
5. Februar – 1. Mai 2016 Führungen und Gespräche Diese Ausstellung ist Teil eines This exhibition is part of an umfassenden Programms des extensive programme at the Die Ausstellung versammelt rund 200 Kunstwerke und Texte, ↓ ↓ Kunsthauses anlässlich 100 Kunsthaus to mark 100 years welche Tristan Tzara 1921 für sein Buchprojekt ‹Dadaglobe› Donerstag 4. Februar 2016 Donnerstag, 7. April 2016 Jahre Dada: Besuchen Sie uns of Dada: join us at our Dada von über 40 Künstlern aus aller Welt zugeschickt worden waren. � 18.30 Uhr � 18.30 Uhr wieder zum Dada-Kostümball costume ball (13.2.2016), visit Die Publikation kam nicht zustande. Zum 100. Geburtstag von Vortrag, Gespräch, Dialogische Führung durch die (13.2.2016), zu «Francis Picabia ‘Francis Picabia – A Retrospec- Dada sind die heute verstreuten Originale für kurze Zeit wieder Performance Ausstellung – Eine Retrospektive» (3.6.- tive’ (3.6.-25.9.2016) or discover vereint. ‹Dadaglobe Reconstructed› ist ein Meilenstein der Dr. Adrian Sudhalter (Kuratorin Cathérine Hug (Kuratorin) und 25.9.2016) oder entdecken Sie the digitized Dada collection Dadaforschung – eine beeindruckende Rundumschau über die der Ausstellung) und Martina Pfister die digitalisierte Dada-Sammlu- at www.kunsthaus.ch. ← künstlerische Vielfalt, gesellschaftspolitische Relevanz und Dr. Sarah Burkhalter (Leiterin (Projektassistentin) ng auf www.kunsthaus.ch. ← kunsthistorische Schlagkraft der Dada-Bewegung. Mit Beiträgen SIK-ISEA, Antenne Romande). Ort: Kunsthaus Zürich, von Hans Arp, André Breton, Max Ernst, Hannah Höch, Sophie Einleitung Cathérine Hug. Heimplatz 1 Taeuber-Arp und rund 30 weiteren Künstlerinnen und Künstlern. Performance von Denis Savary Sie vereinigten sich nicht etwa zu einem ‹Spasstrupp›, sondern und Freunden. ↓ Allgemeine Informationen → Vorverkauf: machten mit ihrer in Guerillataktik gegen das Establishment Sprache: Englisch. -
Machine Head: Raoul Hausmann and the Optophone Author(S): Jacques Donguy Source: Leonardo, Vol
Machine Head: Raoul Hausmann and the Optophone Author(s): Jacques Donguy Source: Leonardo, Vol. 34, No. 3 (2001), pp. 217-220 Published by: The MIT Press Stable URL: https://www.jstor.org/stable/1576938 Accessed: 02-08-2018 18:51 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms The MIT Press is collaborating with JSTOR to digitize, preserve and extend access to Leonardo This content downloaded from 158.223.165.42 on Thu, 02 Aug 2018 18:51:28 UTC All use subject to https://about.jstor.org/terms HISTORICAL PERSPECTIVE Machine Head: Raoul Hausmann and the Optophone Jacques Donguy In his initial text on his invention the Opto- I gave a technical explanation of A B S T R A C T phone, published in 1922, Dadaist Raoul Hausmann de- the Optophone. I still have a copy scribed "space-time" as the sixth and "most important of our of this issue in my possession. Dadaist Raoul mann, Hausi In 1927 I1 was visited by the engi- famous for his photomont senses." (We should recall that Einstein formulated his spe- tages, is neer Daniel Broido [3], who was perhaps less well known as a pio- a cial theory of relativity, which conceives of time as the fourth working on a photoelectric calcu- neer of synaesthetic hines de-macl dimension of space [1], in 1905, and that the general theory lating machine for a big electricity signed to transform d into sound of relativity describes matter as a bend in "space-time"). -
Emmy Hennings / Sitara Abuzar Ghaznawi English 13.03.20 / 08.06.20–22.09.20
Emmy Hennings / Sitara Abuzar Ghaznawi English 13.03.20 / 08.06.20–22.09.20 Emmy Hennings (1885–1948) was co-founder of the artists’ bar with Hugo Ball, and probably the most present figure at Cabaret Voltaire. The fact that she received little attention as a writer and artist may be due to various reasons. Perhaps it was the distinct language, or the general uneasiness at dealing with her Catholicism; whatever it was, her trace is missing in the male-dominated Dada historicisation. Only recently has Hennings received recognition, and indeed beyond the role of cabaret star. Whoever reads her novels, poems, and reviews will encounter a woman for whom writing was a survival strategy. She astutely analyses her existence and stages herself as a «multiple». The aim of this exhibition is to examine her oeuvre seriously and to promote the opinion that there is continuity within it. For example, ecstasy and faith lie close together, and the themes of captivity and freedom run throughout her work. Motifs like the rose are recurring. For the first time, stained glass from the last years of her life can be viewed in an exhibition. In the past, little claim to art was attribu- ted to them. At Cabaret Voltaire, Hennings’ writings and paintings enter into an associative dialogue with the works of Sitara Abuzar Ghaznawi (*1995). The young artist stages Hennings’ literary and artistic works in showcases that can also be understood as sculptures. The exhibition display as a place of encounter and a focal point of standardised ideas is part of her artistic questioning. -
The “Mama of Dada”: Emmy Hennings and the Gender of Poetic Rebellion
The “Mama of Dada”: Emmy Hennings and the Gender of Poetic Rebellion The world lies outside there, life roars there. There men may go where they will. Once we also belonged to them. And now we are forgotten and sunk into oblivion. -“Prison,” Emmy Hennings, 1916 trans. Thomas F. Rugh The Dada “movement” of early twentieth century Europe rejected structure and celebrated the mad chaos of life and art in the midst of World War I. Because Dada was primarily a male-dominated arena, however, the very hierarchies Dadaists professed to reject actually existed within their own art and society—most explicitly in the body of written work that survives today. By focusing on the poetry born from Zurich’s Cabaret Voltaire, this investigation seeks to explore the variances in style that exist between the male members of Zurich Dada, and the mysterious, oft-neglected matriarch of Cabaret Voltaire, Ms. Emmy Hennings. I posit that these variances may reveal much about how gender influenced the manipulation of language in a counter-culture context such as Dada, and how the performative qualities of Dada poetics further complicated gender roles and power dynamics in the Cabaret Voltaire. Before beginning a critical analysis of the text, it is important to first acknowledge, as Bonnie Kime Scott does in her introduction to The Gender of Modernism, the most basic difference between male and female artists of the early twentieth century: “male participants were quoted, anthologized, taught, and consecrated as geniuses…[while] Women writers were often deemed old-fashioned or of merely anecdotal interest” (2). -
NICOLA BEHRMANN Department of Germanic, Russian, and East European Languages and Literatures Rutgers University 15 Seminary Place, Rm
NICOLA BEHRMANN Department of Germanic, Russian, and East European Languages and Literatures Rutgers University 15 Seminary Place, rm. 4126 New Brunswick, NJ 08901 [email protected] EMPLOYMENT 2017- Associate Professor of German (tenured), Rutgers University, Department of Germanic, Russian and East European Languages and Literatures 2010-2017 Assistant Professor of German (tenure track), Rutgers University, Department of Germanic, Russian and East European Languages and Literatures EDUCATION 2010 Ph.D. in German Studies. New York University, German Department. Advisor: Avital Ronell; Committee: Paul Fleming, Eckart Goebel, Laurence A. Rickels, Elke Siegel. 2003-2004 Doctoral Candidate at the Graduiertenkolleg “Bild, Körper, Medium”, Hochschule für Kunst und Gestaltung, Karlsruhe, Germany. Chair: Hans Belting. 2003-2004 Doctoral Candidate at Humboldt Universität Berlin. 2001 Magister Artium in German Literature, Sociology, Media and Communication Studies. Freie Universität Berlin, Germany. 1998 Exchange Student: Universität Zürich, Switzerland. 1997 Exchange Student: University College London, UK. 1995 B.A. in German Literature (Major), Philosophy, Sociology (Minors). Georg- August-Universität Göttingen, Germany. HONORS AND AWARDS 2019 DAAD/GSA Best Book Prize for Geburt der Avantgarde 2017 Rutgers University’s Research Council Subvention Award 2016 Award for Distinguished Contributions to Undergraduate Teaching, Assistant Professor category, School of Arts and Science, Rutgers University 2015 Award “Schätze heben” for outstanding -
AMELIA JONES “'Women' in Dada: Elsa, Rrose, and Charlie”
AMELIA JONES “’Women’ in Dada: Elsa, Rrose, and Charlie” From Naomi Sawelson-Gorse, Women in Dada:Essays on Sex, Gender, and Identity (Cambridge, MA: MIT Press, 1998): 142-172 In his 1918 Dada manifesto, Tristan Tzara stated the sources of “Dadaist Disgust”: “Morality is an injection of chocolate into the veins of all men....I proclaim the opposition of all cosmic faculties to [sentimentality,] this gonorrhea of a putrid sun issued from the factories of philosophical thought.... Every product of disgust capable of becoming a negation of the family is Dada.”1 The dadaists were antagonistic toward what they perceived as the loss of European cultural vitality (through the “putrid sun” of sentimentality in prewar art and thought) and the hypocritical bourgeois morality and family values that had supported the nationalism culminating in World War I.2 Conversely, in Hugo Ball's words, Dada “drives toward the in- dwelling, all-connecting life nerve,” reconnecting art with the class and national conflicts informing life in the world.”3 Dada thus performed itself as radically challenging the apoliticism of European modernism as well as the debased, sentimentalized culture of the bourgeoisie through the destruction of the boundaries separating the aesthetic from life itself. But Dada has paradoxically been historicized and institutionalized as “art,” even while it has also been privileged for its attempt to explode the nineteenth-century romanticism of Charles Baudelaire's “art for art's sake.”4 Moving against the grain of most art historical accounts of Dada, which tend to focus on and fetishize the objects produced by those associated with Dada, 5 I explore here what I call the performativity of Dada: its opening up of artistic production to the vicissitudes of reception such that the process of making meaning is itself marked as a political-and, specifically, gendered-act. -
'Kurt Schwitters in England', Baltic, No 4, Gateshea
1 KURT SCHWITTERS IN ENGLAND, Sarah Wilson, Courtauld Institute of Art, ‘Kurt Schwitters in England', Baltic, no 4, Gateshead, np, 1999 (unfootnoted version); ‘Kurt Schwitters en Inglaterra el "Anglismo" o la dialéctica del exilio’, Kurt Schwitters, IVAM Centre Julio González, Valencia, pp. 318-335, 1995 ‘Kurt Schwitters en Angleterre’, Kurt Schwitters, retrospective, Centre Georges Pompidou, Paris, pp. 296-309 `ANGLISM': THE DIALECTICS OF EXILE' Three orthodoxies have dictated previous accounts of the life of Kurt Schwitters in England: that England was simply `exile', a cultural desert, that he was lonely, unappreciated, that his late figurative work is too embarrassing to be displayed in any authoritative retrospective. Scholars ask `What if?' What if Schwitters had got a passport to United States and had joined other artists in exile? He would have continued making Merz with American material. He would have had no `need' to paint figuratively.1 Would he have fitted his past into an even more `modernist' mould like his friend Naum Gabo, to please the New Yorkers?2 Surely not. `Emigration is the best school of dialectics' declared Bertold Brecht.3 Schwitters' last period must be investigated not in terms of `exile' but the dialectics of exile: as a future which cuts off a past which lives on through it all the more intensely in memory, repetition, recreation. `Exile' moreover is a purely negative term, foreclosing all the inspirational possibilities of a new `genius loci', a spirit of place: England. The Germany Schwitters knew was disfigured, disintegrating, self-destructing. His longing was for place which was no more. His Merzbau was destroyed by Allied bombing in 1943; Helma died in 1944: `Hanover a heap of ruins, Berlin destroyed, and you're not allowed to say how you feel.'4 The English period was a both a death and a birth, a question of identity through time, of new and old languages.