Of Gerald Chukwuma: a Critical Analysis
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Ethnic Traditions, Contemporary Nigerian Art and Group Identity
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by International Institute for Science, Technology and Education (IISTE): E-Journals Arts and Design Studies www.iiste.org ISSN 2224-6061 (Paper) ISSN 2225-059X (Online) Vol.47, 2016 Ethnic Traditions, Contemporary Nigerian Art and Group Identity Dr. Samuel Onwuakpa Department of Fine Arts and Design, University of Port Harcourt, Rivers State Nigeria Dr. Efe Ononeme Department of Fine and Applied Arts University of Benin , Edo State Nigeria Introduction Contemporary Nigerian artists like their counterparts in different parts of Africa have drawn some of their inspirations from traditional art and life and in so doing they have not only contributed to the creation of an amalgamated national identity, but also continue to give art tradition a lifeline. The creative and visual talents noticed among many Nigerians artists no doubt is an indication that they have responded to the dynamics of change and continuity within the frame-work of indigenous art and culture. Generally, but not exclusive, Igbo and Yoruba cultures are characterized by strong art traditions and a rich art vocabulary from which some contemporary artists drew from. Thus it is no surprise that it has enriched their creativity. As the artists draw from Igbo and Yoruba cultures for identity, there is continuity not a break with the past. Among other things, this study focuses on the contemporary artists who study and adapt forms, decorative motifs and symbols taken from indigenous arts and craft of the Yoruba Ona and Igbo Uli for use in their works. -
Continuity and Change in Nsukka Art George Odoh’S Illustration of Things Fall Apart
Continuity and Change in Nsukka Art George Odoh’s Illustration of Things Fall Apart Chinedu Ene-Orji all images by George Odoh, reproduced with permission Downloaded from http://direct.mit.edu/afar/article-pdf/52/3/48/1814033/afar_a_00481.pdf by guest on 28 September 2021 he uli revivalist initiative, pioneered by Uche were employed later. Beyond this crop of artists and teachers, the Okeke in Nsukka in 1970, flourished for about practice of uli developed a transgenerational impetus among their four decades. This idea reached its peak in 1997 students and other artists who were trained in nearby institutions. when it was celebrated internationally in an ex- Drawing took on a life of its own as an autonomous mode and hibition, The Poetics of Line curated by Simon many inventive compositions resulted; artists developed recog- Ottenberg, at the National Museum of African nizably distinct styles. Art from Nsukka was at the cutting edge Art at the Smithsonian Institution, Washington, DC. Ottenberg of the Nigerian and African creative complex. Beyond aesthetics, alsoT wrote an authoritative book about the origin and praxis of the Nsukka’s uli revivalism took on a thrust of social commitment. Uli uli artistic initiative, New Traditions from Nigeria: Seven Artists of revivalist aesthetics is on the ebb today; its motifs no longer domi- the Nsukka Group.1 Beyond this exhibition and publication and nate the Nsukka creative space, but its design concepts persist. The others that precede and postdate them, the spirit of uli has not died creative firmament in Nigeria has broadened and deepened, with completely. -
Uli: Metamorphosis of a Tradition Into Contemporary Aesthetics
ULI: METAMORPHOSIS OF A TRADITION INTO CONTEMPORARY AESTHETICS A thesis submitted to the College of the Arts of Kent State University in partial fulfillment of the requirements for the degree of Master of Arts by Sandra A. Smith May, 2010 Thesis written by Sandra A. Smith B.A., Kent State University, 2006 M.A., Kent State University, 2010 Approved by __________________________, Advisor Fred T. Smith __________________________, Chair, School of Art Christine Havice __________________________, Interim Dean, College of the Arts John R. Crawford ii TABLE OF CONTENTS LIST OF FIGURES ............................................................................................... v ACKNOWLEDGMENTS ...................................................................................... vii CHAPTER Page INTRODUCTION .................................................................................................. 1 I DESCRIPTION OF IGBO HISTORY, CULTURE AND ART ...................... 8 Igbo-Ukwu .................................................................................................. 9 Igbo Culture and Society .......................................................................... 10 Igbo Religious Beliefs and Practices ....................................................... 12 Igbo Deities .............................................................................................. 13 Masked Spirits ........................................................................................ 14 Aspects of Belonging ............................................................................. -
The Zaria Art Society: a New Consciousness
THE ZARIA ART SOCIETY: A NEW CONSCIOUSNESS BOOK REV; .::W PRESENTED 3Y DON AKATAKPl, Ph.D DEPARTMENT OF flCHITECTURE UNIVERSITY O~ LAGOS A'r 'l'lIE NA'l'IONAL SYMPOSIUH rI'rLED: AWl' ni N!!;ERll\ AT THE END OF THE CENTU' t HELD AT AHMADU BELLO UNIVER· fTY ZARIA 9TH - 11TH N. VEMBEH, 1998. BOOK REVIEW -------------------------- 1'l1'G;_Q£:_flQQ!5l THE ZARIA ART SOCIETY; A New Cons ciousness. EDITORS: DR. PAUL CHIKE DIKE ,~ DR. PAT OYELOLA. PUBLISHER: NATIONALGALLERYOF' ART, LAGOSNIGERIA. YEAHOF PUI3LICA'l'ION: 1998 NO OF PAGES: 294 399 BLACK/WHITE& COLORPLATES. ~Y~~~~~l,DONAKATAKPOjPh.D. Overview: ro1, ~",.I,' , ~"'",,' ~,~F'~Jb~, I CONF '~1. • ~J'~ .~, The bane of roos t, pub Li,cat:' ons on contenporary African art in existence is that they cc nno t; be confidently tagged substantive as such. This is be cause the information contained in them often reflect SOm2 degree of ethnocentri- cism, app Li c a tion of wrong Irethe. do Loq.ie s , poor in fo rma tion processing and .managenen t Leadi.: g to the dissemin at.i.on 0 f ideas which are questionable. rthers are improper interpre- ta tion of e xi s ting theories, ar c. forms and artis t; in ten tions among many others. This however has been the trend for decades. But on the contrary this p ubLi ca t i on titled, "THE 2ARIA AR'!' SOCIE'l'Y: A New Conscic usne s s n appears tu ove rsha- dow all other related works in c on te rrpor ary Afr i.c an Art, especially that of Nigeria. -
The Pathfinder Paradox: Historicizing African Art Within Global Modernity
The pathfinder paradox: historicizing African art within global modernity Review of: Chika Okeke-Agulu, Postcolonial Modernism: Art and Decolonization in 20th Century Nigeria. Durham: Duke University Press, 2015. 376 pp., 129 colour ill. $29.95, paperback. Sylvester Okwunodu Ogbechie ‘…Our identity is not only constructed out of what we call ‘the real’ us, but of everything that we are not. That extraneous condition of Being makes all the difference. That is to say, even in advance of our choosing what to be, we are excluded from being all the things we are not, and our subsequent elections are relevant only to the extent that they are conformable to that preselection.’ Michael J. Echeruo, 2001: 11 I The study of modern and contemporary African art is gaining global visibility in art history and there are now several publications that carry out sophisticated analysis of individuals, contexts and discursive practices. It is important to determine how these publications frame the emergent subject/context and evaluate the specific positioning of this scholarship in relation to the politics of academic writing. How do emergent theories and analyses of modern/contemporary African art position Africa within global debates about cultural production in general? How do we as scholars narrate a history of modern and contemporary art in Africa that unfolds from the viewpoint of the African subject / subjectivity rather than from the viewpoint of its negation by Western discourse? What approaches to historical data and interpretation are suitable for such analysis? I evaluate how these issues unfold in Chika Okeke-Agulu’s Postcolonial Modernism, whose narrative of African art’s emergence into global modernity bears close examination.1 The book refers to various African contexts of modernist expression but it is primarily focused on the impact of a group of young art students at the Nigerian College of Arts, Science, and 1 Chika Okeke-Agulu, Postcolonial Modernism: Art and Decolonization in 20th Century Nigeria. -
Review of Uche Okeke: Works on Paper, 1958-1993 Skoto Gallery (NYC) January 15–February 21, 2015
UCLA Ufahamu: A Journal of African Studies Title Review of Uche Okeke: Works on Paper, 1958-1993 Skoto Gallery (NYC) January 15–February 21, 2015 Permalink https://escholarship.org/uc/item/69n421n3 Journal Ufahamu: A Journal of African Studies, 38(2) ISSN 0041-5715 Author Windmuller-Luna, Kristen D. Publication Date 2015 DOI 10.5070/F7382025971 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Review of Uche Okeke: Works on Paper, 1958-1993 Skoto Gallery (NYC) January 15-February 21, 2015 By Kristen Windmuller-Luna Forty-six works on paper by the Nigerian artist Uche Okeke were on view at New York City’s Skoto Gallery from January 13 through February 21, 2015. Beginning in 1958, when he co-created the Zaria Arts Society, and ending in 1993, the year of his sixtieth birthday and major retrospective in Lagos, the scope of the exhi- bition is dominated by prints, drawings, and paintings from the 1950s through 1970s. Together, these works consider Okeke at the height of his creative development, experimenting with the aes- thetics and ideology of what later became his signature paradigm of Ulism. Unlike his solo exhibition at the Newark Museum nearly a decade ago, which covered much of the same material and tem- poral ground, Skoto’s exhibition unwinds without strict regard for chronology or medium. The architecture of the gallery—a box divided by angled walls into three discrete rooms—allows the viewer to follow a path not unlike that of the eke, the curled form ubiquitous in the artist’s works. -
Bruce Onobrakpeya and the Harmattan Workshop Artistic Experimentation in the Niger Delta
Bruce Onobrakpeya and the Harmattan Workshop Artistic Experimentation in the Niger Delta Janet Stanley Bruce Onobrakpeya (b. August 30,1932) is unique A LIFETIME OF GIVING BACK among Nigerian artists, not only because he has The Bruce Onobrakpeya Foundation (BOF), established in had one of the longest, most productive art careers 1999, is now the parent organization of the Harmattan Work- in all of Nigeria,1 but also because he bridges the shop. It became the conduit for the Ford Foundation fund- divide between the academy and the workshop, a ing which was critical to the Harmattan project over the next divide that bedevils the Nigerian art discourse and decade.5 Onobrakpeya has made significant financial contribu- practice, going back to the competing Aina Onabolu-Kenneth tions to the project from his own pocket and his art sales.6 He Murray philosophies (Oloidi 1998:42)/ Innovation and experi- has also received support from a few Nigerian corporations (e.g., mentation are hallmarks of Onobrakpeya's career, which carry Nestle Nigeria, Cadbury Nigeria, and Nigerian Breweries) and over into the Harmattan Workshop that he founded in 1998 in has enjoyed the collaboration and support of the National Gal- his hometown of Agbarha-Otor in the Niger Delta. Trained as lery of Art, Arthouse, the Society of Nigerian Artists, Signature a painter, Onobrakpeya graduated from the art program at the Gallery, Terra Kulture, and Omooba Yemisi Adedoyin Shyllon Nigerian College of Art, Science, and Technology in Zaria in 1961 Art Foundation (OYASAF). Private individuals have also con- (Fig. 1). A few years later, he participated in some of the Mbari tributed money and in-kind gifts. -
Uche Okeke, Oil on Board, 1965; Fig. 7.10
INDEX Page numbers in italics refer to illustrations. Aba Revolt (Women’s War) (Uche Okeke, oil Adam and Eve (Demas Nwoko, wood, 1962– on board, 1965; fig. 7.10), 272, 274, 275, 1963, fig. 5.15), 200, 203 277 Adam and Eve series (Demas Nwoko, oil Aba Women’s War, 293n24, 311n24 on canvas, 1962), five paintings, 197–98, Abayomi, Afolabi Kofo, 119 199, 200 abiku, Yoruba word for “life unborn,” 268, adaptation theory, adaption, adaptationism, 271, 272 adaptationist: of black essentialist aspects abstract expressionism, 169; African artists of Léopold Sédar Senghor’s negritude and, 136; German, 134; lacking in older aesthetics, 242; of European fauvist and African artists, 242; post– World War II symbolist formal styles, 113; following a abstract, 127 model of acculturation for African soci- abstract expressionist(s), 129, 130, 169 eties, 60–62; ideas of British indirect rule Abule- Oja, suburb of Lagos, 185, 189 educational policies, 18; ideas of Kenneth Académie Julian (Paris), 45 Murray, 132; of indigenous Nigerian art Academy of Art, was to be located in Lagos, forms, 99; Lugardian model of, 63–64 234, 308n19 Adebayo Doherty (Aina Onabolu, reputed to Accident (Colette Omogbai, ca. 1963; fig. be his last painting), 45 6.9), 253, 254 Adelabu, Adegoke, federal minister of Natu- Achebe, Chinua (born 1930) novelist, ral Resources and Social Services, 72 named Mbari Club, Ibadan, 63, 264, 273; Ademola, Francis, Nigerian writer, 302n43 and literary magazine, 233; works by, 10, Ademola, Sir Adetokunbo, 235 14, 79, 257, 268, 272, 274; and writers’ Adeniyi- Jones, Dr. O., 233, 300n26 and artists’ club, 149, 288, 289 Adeniyi- Jones, Tunji, medical practitioner, Acheson, Louise, essayist, 175–76 229 Adam and Eve (Demas Nwoko, oil on can- adire, textile design, Yoruba, 168, 208, 210, vas, 1962; fig. -
University of Nigeria, Nsukka Department of Fine And
UNIVERSITY OF NIGERIA, NSUKKA DEPARTMENT OF FINE AND APPLIED ARTS VEGETABLE CULTURE: FIBRE ART IN THE NSUKKA SCHOOL, 1975- 2005 BY GODSON .O. DIOGU PG/M.A/Ph.D/05/40119 A THESIS SUBMITTED TO THE DEPARTMENT OF FINE AND APPLIED ARTS, UNIVERSITY OF NIGERIA, NSUKKA, IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN ART HISTORY APRIL 2010. TABLE OF CONTENTS Pages Dedication-------------------------------------------------------.----------------------i Title Page-------------------------------------------------------------------------------ii Certification---------------------------------------------------------------------------iii Acknowledgement---------------------------------------------------------------------v Approval Page-------------------------------------------------------------------------iv Abstract---------------------------------------------------------------------------------vi List of Plates---------------------------------------------------------------------------viii CHAPTER ONE INTRODUCTION------------------------------------------------------------------------1 DEFINITION OF TERMS--------------------------------------------------------------6 STATEMENT OF THE PROBLEM---------------------------------------------------7 OBJECTIVE OF THE STUDY---------------------------------------------------------8 THE SCOPE OF THE STUDY---------------------------------------------------------9 THE SIGNIFICANCE OF THE STUDY---------------------------------------------10 METHODOLOGY-----------------------------------------------------------------------10 -
TRANSACTING the MODERN Ulli Beier, Black Orpheus, and the Mbari International
Chapter 4 TRANSACTING THE MODERN Ulli Beier, Black Orpheus, and the Mbari International IN SEPTEMBER 1956, the First International Congress of Black Writers and Artists opened at the Sorbonne, Paris.1 Organized by Alioune Diop (1910– 1980), the Senegalese teacher and entrepreneur and the publisher of the cul- tural journal Présence Africaine, the congress brought together some of the best-known black writers, critics, and artists from Africa, the Caribbean, the United States, and Europe. Following on the heels of the Bandung Confer- ence of 1955, where leaders of several colonized and newly independent Afri- can and Asian countries resolved to push for the end of colonialism and establish a network of nations unaligned to either the nato or Soviet power blocs, the Sorbonne congress set out to rethink the cultural implications of decolonization, as well as the role of artists and writers in the process. It was, as the organizers imagined it, the first major platform for spreading the artistic and political ideas championed by the founders of negritude. In his opening address, the Haitian writer Jean Price-M ars (1876–1969) declared that the participants were responding to the “fervent appeal of Présence Afri- Downloaded from https://read.dukeupress.edu/books/chapter-pdf/132628/9780822376309-005.pdf by UNIVERSITAT BAYREUTH user on 23 May 2018 chapter 4 — 132 caine, this glowing fire of black culture,” and that the objective of the congress was the affirmation, exaltation, and glorification of the culture of the black peoples of the world.2 The Paris conference is important to the making of artistic modernism in Nigeria precisely because it catalyzed and to a large extent shaped the ideas and critical vision of Ulli Beier (1922–2011), a Jewish German instructor of Eng lish in the extramural program at the University College, Ibadan, who (so this chapter contends) was the single most influential figure in articulat- ing this modernism. -
The Art of Jerry Buhari, Kuti Usman, Uche Onyishi and George Osodi on the Environmental Question
CORE Metadata, citation and similar papers at core.ac.uk Provided by International Institute for Science, Technology and Education (IISTE): E-Journals Arts and Design Studies www.iiste.org ISSN 2224-6061 (Paper) ISSN 2225-059X (Online) Vol.24, 2014 Engaging the Mundane: The Art of Jerry Buhari, Kuti Usman, Uche Onyishi and George Osodi on the Environmental Question Eva Obodo 1*, Ekene Anikpe 2 1. Department of Fine and Applied Arts, University of Nigeria, Nsukka, 410001, Nigeria 2. Department of Fine and Applied Arts, University of Nigeria, Nsukka 410001, Nigeria E-mail of the corresponding author: [email protected] Abstract This paper discusses the works of Jerry Buhari, Kuti Usman, Uche Onyishi and George Oshodi, experimental Nigerian artists, who explore different media in constructing mirrors through which the effects of global warming could be viewed as a plausible reality. Like their counterparts elsewhere, they are sensitive to the changing climate. Using historical, technical and stylistic approaches, the paper analyses their thoughts and work processes. It proposes that the body of works created by these artists highlight, in a stark way, the basic concerns on environmental degradation, as well as the need for caution in man's drive for production and consumption. Key words: Jerry Buhari, Kuti Usman, Uche Onyishi, George Osodi, environmental degradation 1. Introduction The Nigerian traditional society had many richly expressive art traditions which resulted from the many core beliefs and practices it shared with other African peoples. The artists usually produced figural sculptures in terracotta, wood, and metal as well as other objects like utensils, farm implements and ornaments. -
9780822376309-006.Pdf by UNIVERSITAT BAYREUTH User on 24 May 2018 Chapter 5
Chapter 5 AFTER ZARIA IN CHAPTER 4 I EXAMINED the role of Black Orpheus and Mbari Ibadan in the development and transaction of postcolonial modern art and art criticism. As I made clear, Ulli Beier’s criticism and cultural network shaped Ibadan’s par- ticipation in this process, even as parallel networks in Lagos began to exert their own considerable influence on the Nigerian art world as it played out in the capital city. In this chapter I refocus attention on the work of individual Art Society members in the years after Zaria, at which point they had become leading exponents of an artistic vision most suited—as they and their sup- porters believed—to Nigeria’s sovereign, postcolonial culture. Though this vision was underwritten by a shared interest in the theory of natural synthe- sis, I contend that there was no singular understanding of how the theory should relate to or determine the style and subject matter of their post- Zaria work. In fact, as their individual styles emerged in the early 1960s, the idea of natural synthesis yielded a wide range of formal procedures, given the mani- fold possibilities of what “native” art traditions constitute and the equally Downloaded from https://read.dukeupress.edu/books/chapter-pdf/132635/9780822376309-006.pdf by UNIVERSITAT BAYREUTH user on 24 May 2018 chapter 5 — 184 capacious archive of the modernist heritage from which their new work de- rived some of its technical and formal protocols. To be sure, I do not claim natural synthesis to be the singular force motivating this new work.