In the summer of 1888 Gauguin returned to Pont-Aven, searching for what he called “a reasoned and frank return to the beginning, that is to say, to primitive art.” He was joined there by young painters, including Émile Bernard and Paul Sérusier, who also were seeking a more direct expression in their painting. Gauguin achieved a step towards this ideal in the seminal Vision After the Sermon (1888), a painting in which he used broad planes of colour, clear outlines, and simplified forms. Gauguin coined the term “Synthetism” to describe his style during this period, referring to the synthesis of his paintings’ formal elements with the idea or emotion they conveyed.

For the next several years, Gauguin alternated between living in Paris and Brittany. In Paris he became acquainted with the avant-garde literary circles of Symbolist poets such as Stéphane Mallarmé, Arthur Rimbaud, and Paul Verlaine. These poets, who advocated abandoning traditional forms in order to embody inner emotional and spiritual life, saw their equivalent in the visual arts in the work of Gauguin. In a famous essay in the Mercure de France in 1891, the critic Albert Aurier declared Gauguin to be the leader of a group of Symbolist artists, and he defined his work as “ideational, symbolic, synthetic, subjective, and decorative.”

L’article Two Tahitian Women est apparu en premier sur Lemoineau.

Women have been and continue to be integral to the institution of art, but despite being engaged with the art world in every way, many women artists have found opposition in the traditional narrative of art history. They have faced challenges due to gender biases, from finding difficulty in training to selling their work and gaining recognition. So how have women come forward as such strong voices in art and art history today, and how do we go about telling the stories of those who were forgotten by history?

According to a story by Pliny the Elder, a Roman writer from the first century C.E., the first drawing ever made was by a woman named Dibutades, who traced the silhouette of her lover on a wall. Whether you choose to believe this account or not, it is worth noting that although Western mythology tells us that a woman was the first artist, her female successors received little attention until the end of the 20th century. From antiquity onwards, only a small sample of women found their way into the tales of the greatest artists. Even then, they were often described as unusually talented women who overcame the limitations of their gender in order to excel in what was believed to be a masculine field. British artist Mary Beale was a successful portraitist in the late 1600s, but much of her success was attributed to the fact that her husband oversaw their studio and presented her works as experiments in the painting methods he developed. Gwen John, whose self-portrait appears isolated and scrutinizing, struggled for recognition in a field dominated by men, including her accomplished brother Augustus.

For centuries, women were systematically excluded from the records of art history. This was due to a number of factors: art forms like textiles and what we call the “decorative arts” were often dismissed as craft and not “fine art”; many women were kept from pursuing a general education, let alone arts training, and finally the men who dominated the discipline both in practice and history often believed women to be inferior artists. As artist and instructor Hans Hoffmann once said in a “compliment” to the influential abstract expressionist painter Lee Krasner in the mid-20th century: “This is so good you wouldn’t know it was done by a woman.”

L’article A History Of Women In Art Perception est apparu en premier sur Lemoineau.

By the 1980s art historians such as Griselda Pollock and Rozsika Parker were going further, to examine the language of art history with its gender-loaded terms such as ‘old master’ and ‘masterpiece’. They questioned the central place of the female nude in the western canon, asking why men and women are represented so differently. In his 1972 book Ways of Seeing the Marxist critic John Berger had concluded ‘Men look at women. Women watch themselves being looked at’. In other words Western art replicates the unequal relationships already embedded in society.

Linda Nochlin also brought attention to the category of ‘artistic greatness’ itself, arguing that such a concept was imbued with masculine bias which thereby excluded women by definition. Implicit in such terminology is the distinction between ‘high’ and ‘low’ art, the former identified with painting, sculpture and architecture, the latter with the decorative arts, such as ceramics and textiles. The association of women with fields traditionally omitted from the high-art canon further demarcated the categories of masculine ‘culture’ and female ‘craft’.

L’article Feminism In Art est apparu en premier sur Lemoineau.