COASTLINE JOURNAL

an online resource for the Graduate Liberal Studies community

Tag: art

Extraordinary Painter

Book review: Emily Carr by Lewis DeSoto,  published by Penguin Canada (2009–185pp).

by Michael Cox

The Vancouver Art Gallery has more than 200 works by the west coast artist Emily Carr (1871-1945) in their permanent collection, and it is a rare day when they don’t have at least one room displaying her paintings or drawings. She is, arguably, the best known of early twentieth century British Columbia artists. During this summer’s show of Rembrandt, Vermeer and other Dutch Masters, you can also see an exhibit upstairs, Two Visions: Emily Carr and Jack Shadbolt (running to September 13), where the two local artist’s images of the natural world and of First Nations totemic art are compared.

Emily Carr is best known for her iconic paintings of dark forests inhabited by the totem poles and long houses of the first peoples of the Pacific northwest: the Salishan, Nootka, Kwakiutl, Nisga’a, Nuxalk, Heiltsuk, Haida, Tsimshian, and Tlinglit nations whose artistry was once dismissed, in the nineteenth and early twentieth centuries, as vestiges of a “savage” culture. It was not only the famous totem poles these people created, but carvings, bentwood boxes, masks and jewellery: now highly collectible, expensive, and revered world-wide as “Canadian” aboriginal art.

Emily Carr. Indian Church, 1929

Emily Carr. Indian Church, 1929

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HIVE AND CAIRN: Communicating With Nature Through Artistic Intervention

Michael Cox, Graduate Liberal Studies, Simon Fraser University

Images are from the presentation delivered at the 3rd annual Liberal Studies Symposium, held at Stanford in 2009.

download original essay as pdf: cox_hive

Ars brevis vita in periculo. (Short-lived art, life in danger)

–Alexsandra Manczak[1]

Abstract

The artist’s transgression of what is arguably an erroneous split, created in the 17th century, between nature and culture, re-connects that which is undeniably human and intentional with that which is non-human and unintentional. Through human imagination and its expression in the arts a rapprochement is made with the world; we are not alienated observer but rather collaborative partner. The questions I pose are: Can nature be a collaborative agent in a process which is driven by human imagination? Does nature communicate to us, if so, can art interpret that communique?


There is little doubt that the divide exists: most prominently figuring at the dawn of the Scientific Revolution in the rationalist philosophy of Descartes and the method of enquiry promoted by his contemporary Bacon, whose philosophies led to the separation of “us”—humanity (at least, those of the civilized world—there were many cultures excluded) with our reasoned intelligence, oral and written communication, from “them”—plants, animals, and those unfortunate enough to be termed soulless, the “Godless heathens” who were treated as mere mechanisms; nature and “savages” as raw, unconscious material, ours for enquiry and industry.

The reductive methodology employed in dissecting Nature was responsible for much good science and much that was heartless, including unconscionable experimentation on sentient beings; but compassion and empathy were no match for  the philosophical underpinnings of the nascent investor-driven capital economies of the west. This utilitarian comprehension of the world created, as Christina Ljungberg writes, “the predicament of modern civilization, …the exploitation of humankind and nature, the destructive split between mind and body and between nature and culture, and the ensuing alienation experienced by modern man.”[2]

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