Ephemeral Art

2020 ◽  
pp. 3779-3787
Author(s):  
Mireia López-Bertran
Keyword(s):  
Author(s):  
Robin Woodward

In the realm of public art, New Zealand artist Nic Moon’s practice extends from permanent outdoor sculpture to ephemeral, site-responsive installations and staged public events. Such a range spans the trajectory of contemporary public art, a genre which theorists struggle to define categorically: historical precedents for public art offer no template for the present or for the future. Working in conjunction with mana whenua iwi, local government agencies, art institutions, museums, architects and the community¸ Moon creates large-scale object art as well as temporary and relocatable works, circumstantial installations, public artworks as utilities, and ephemeral art with a short life span. Her public art encompasses a broad spectrum of forms while speaking constantly of human ecology - the interdisciplinary study of relationships between people, our social systems and our environments. It is these relationships that underpin the work of Moon who, in common with new genre public artists internationally, is prepared to work outside the historical framework of public art to engage her audience in socially conscious, political art.


Arts ◽  
2020 ◽  
Vol 9 (1) ◽  
pp. 24
Author(s):  
Angela Bartram

In Camera Lucida, Roland Barthes discusses the capacity of the photographic image to represent “flat death”. Documentation of an event, happening, or time is traditionally reliant on the photographic to determine its ephemeral existence and to secure its legacy within history. However, the traditional photographic document is often unsuitable to capture the real essence and experience of the artwork in situ. The hologram, with its potential to offer a three-dimensional viewpoint, suggests a desirable solution. However, there are issues concerning how this type of photographic document successfully functions within an art context. Attitudes to methods necessary for artistic production, and holography’s place within the process, are responsible for this problem. The seductive qualities of holography may be attributable to any failure that ensues, but, if used precisely, the process can be effective to create a document for ephemeral art. The failures and successes of the hologram to be reliable as a document of experience are discussed in this article, together with a suggestion of how it might undergo a transformation and reactivation to become an artwork itself.


2020 ◽  
Vol 73 (1) ◽  
pp. 78-131 ◽  
Author(s):  
Pamela H. Smith ◽  
Tianna Helena Uchacz ◽  
Sophie Pitman ◽  
Tillmann Taape ◽  
Colin Debuiche

Through a close reading and reconstruction of technical recipes for ephemeral artworks in a manuscript compiled in Toulouse ca. 1580 (BnF MS Fr. 640), we question whether ephemeral art should be treated as a distinct category of art. The illusion and artifice underpinning ephemeral spectacles shared the aims and, frequently, the materials and techniques of art more generally. Our analysis of the manuscript also calls attention to other aspects of art making that reframe consideration of the ephemeral, such as intermediary processes, durability, the theatrical and transformative potential of materials, and the imitation and preservation of lifelikeness.


Author(s):  
Ubiraélcio Malheiros

Resumo Esse artigo tem como objetivo abordar a arte pública como imagem da cidade e meio de representação urbana. A ideia é mostrar e analisar intervencões urbanas em espaços e monumentos tradicionais de Belém do Pará – Brasil, que representem a história e a vida da cidade em seus trânsitos e apropriacões, de maneira à resignificar espaços e lugares que sejam imagens coletivas dos habitantes dessa cidade. Assim sendo, “Arte pública como imagem da cidade: seus trânsitos e apropriações” relaciona-se a um panorama da arte contemporânea de Belém, ou seja, da arte urbana (aqui entendida como arte pública efêmera) e de suas manifestações, na última década, que se relacionam e se imbricam com os monumentos tradicionais (arte pública permanente). Todo o trabalho está fundamentado na obra de três artistas paraenses: Berna Reale, Victor de La Rocque e Murilo Rodrigues, que têm como linguagem artísticas intervenções que acontecem em diferentes lugares e monumentos da cidade porque sua tradição é significativa para construcão da imagem urbana e para seus fluxos. É importante lembrar que esses trabalhos são efêmeros – enquanto performances que se desdobram em videos e fotografias – e participaram em diferentes versões do Arte Pará (Importante Salão de Arte Contemporânea paraense).   Abstract Absract: This article aims to present public art as a city’s image and as an urban representation medium. The idea is to present and analyze urban interventions on monuments and spaces that are traditional in Belém do Pará – Brazil, which represent the city’s history and life through its movements and appropriations in a way to bring new meaning to spaces and places that form the collective image of the city’s inhabitants. Therefore, “Public Art as a city’s image: it’s shifts and appropriations” relate to a contemporary art landscape in Belém, in other words, the urban art (understood here as public and ephemeral art) and it’s manifestations on the last decade that relate and add to the traditional monuments (public and permanent art). All the work is based on the work of three artist from Para?: Berna Reale, Victor de La Rocque e Murilo Rodrigues, which have as artistic language interventions that happen in different places and monuments in the city, because their tradition is of significance for the urban image construction and its fluxes. It is important to remember that these works of art are ephemeral – performances that unfold in video and photographs – and that have parti- cipated in different versions of Arte Pará (important exhibition of Pará’s contemporary art).  


2020 ◽  
pp. 245-258
Author(s):  
José Alejandro Lira Carmona

The way in which we experience public space is closely related to the sociocultural and environmental conditions of the context. Similar to the garden – in the strict philosophical sense- Traditional Tapestry ephemeral art represents a utopia; it stands for an aesthetic theory of beauty and a vision of happiness. Traditional ephemeral art is conceptualized as a utopian space where diverse elements, people, as well as a wide variety of activities converge; those are the ones who transform reality through cultural expression, exploring habits and values which pursue a common goal in a livingly way, and improve social coexistence. Tapestry ephemeral art temporarily and actively transforms their surroundings. It is in that public space where it is embraced that a dialogue is modelled; a dialogue where not only formal appearance but also designing constructive one converge, as an artistic, philosophical, and spiritual expression of its community itself. Such artistic intervention allows physical proximity; in a whole overview vision of urban context, design displays Mexican art values and transforms public space. The greater the proximity, the greater the change in the scale of the work, therefore, it is possible to feel immersed in the piece and identify the natural material, which in its arrangement and place, reveals the garden utopia –symbol of harmony between itself and the atmosphere portrayed in a living work of art. Nowadays, the isolated streets in many different parts of the world reflect a universal reality which urges a re-connection with the natural environment to which we belong, as well as a transformation of the sociocultural interactions that emerge from responsibility, equality and the common good.


2020 ◽  
Vol 18 (28) ◽  
pp. 210
Author(s):  
Fernando Loureiro Bastos

The prestige of street art as an artistic expression has increased year after year. The analysis of its legal implications must take into account the difficulties in reaching a general operative concept of street art and the need to legally frame the creation, preservation and transaction of street art productions. Since the legal concept is not equivalent to the theoretical concept or the history of art, each State and even each municipality can create their own legal concepts, acting in accordance with these specific concepts in order to control production, to punish execution as vandalism or, in contrast, to protect works produced as part of their cultural heritage. Although street art is created in and for open spaces, usually as an ephemeral art, the commercial interest in street art productions raises questions of due diligence during its transaction, such as those related to ownership, authenticity and even provenance. As an expression of an artistic movement started about half a century ago, can street art works be equated with “traditional” works of art (such as “goods” or “merchandises”), being subject to ownership, commercial sale and copyright, or must they be appreciated as artifacts that can be preserved as part of the cultural heritage or, alternatively, starting from the specific artistic and creative intent of the artist, be understood as a type of works of art that require the creation of new legal categories and forms of understanding its meaning?


Author(s):  
Jeanne Pitre Soileau

This chapter focuses on children’s folklore as ephemeral art. Children’s schoolyard lore teaches African American children and their friends, rhyme, rhythm, a form of public speaking, formalized game rules, cultural expectations, kinesic aptitude, and self-assurance. Schoolyard folkloric play lasts a short time, from around four to twelve years of age, but its influence can be profound. By age twelve schoolyard verbal play gets pushed off into some quiet corner of the mind, but the effects linger, as children move on to adolescent and mature pursuits equipped with facility in language, poise, a knowledge of game rules, and an awareness of cultural expectations. This book began with integration in 1967 in New Orleans, a process stressful for all, but particularly for African American children. It ends revealing that African American children managed to cling to their own mode of speech and their own play for over forty years. Play and verbal interactions still have the function of enabling children to be schoolyard artists.


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