Excavating the ‘Readies’: The Revolution of the Word, Revised

Author(s):  
Eric B. White

Bob Brown’s reading machine was a mechanised speed-reading system that scrolled micrographically-printed, highly visual texts called ‘readies’ under a magnifying screen. Although Brown’s work is now celebrated by critics, the current scholarly consensus is that the invention itself never worked. Drawing on previously-unknown archival evidence, this chapter presents a major revision of the reading machine’s foundation narrative, from its origins in WWI-era Greenwich Village, to its first working prototype built by the American artist-engineer Ross Saunders in France in 1931. The chapter focuses on three key cultural nodes that contributed to the evolution of Bob and Rose Brown’s reading machines: avant-garde writers of ‘The Revolution of the Word’, who fostered Brown’s project in transatlantic journals including transition, The Morada and The New Review; expatriate publishers such as the Black Sun and Hours Press (and trade journals including The Publishers’ Weekly); and American expatriate newspapers such as The Paris Tribune. In his cross-formational strategy he identified technology and technicity as points of convergence between these diverse groups. This chapter recontextualises Brown’s project by analysing the readies through these channels using a techno-bathetic framework. In doing so, it reveals both the complexities of that project, and its vast cultural reach and significance.

2021 ◽  
Vol 20 (20) ◽  
pp. 109-135
Author(s):  
Veronica A. Wilson

For personal or political reasons undocumented and controversial to this day, Greenwich Village lesbian photographer Angela Calomiris joined forces with the Federal Bureau of Investigation (FBI) during the Second World War to infiltrate the Communist Party of the United States (CPUSA). As Calomiris rose through CPUSA ranks in New York City, espionage efforts resulted in the Attorney General's office declaring the avant-garde Film and Photo League to be a subversive communist organisation in 1947, and the conviction of communist leaders during the Smith Act trial two years later. Interestingly, despite J. Edgar Hoover's indeterminate sexuality and well-documented harassment of gays and lesbians in public life, what mattered to him was not whether Calomiris adhered to heteronormativity, but that her ultimate sense of duty lay with the US government. This article demonstrates how this distinction helped Calomiris find personal satisfaction in defiance of patriarchal conservative expectations and heteronormative cold war gender roles. This article, which utilises FBI files, press coverage, some of Calomiris's papers and her memoir, concludes with a brief discussion of Calomiris's later life in Provincetown, Massachusetts, where she continued to craft her identity as a left-liberal feminist, with no mention of the service to the FBI or her role in fomenting the second Red Scare.


Author(s):  
Thelma Rohrer

An American potter known for luster-glaze chalices and whimsical ceramic figures, Beatrice Wood was once named the "Mama of Dada." Born on 3 March 1893 into a wealthy family in San Francisco, California, raised in New York City, and a student at the Académie Julian in Paris, Wood rebelled from her traditional upbringing by 1912. Seeking a more bohemian life, she joined avant-garde art circles, became friends with Marcel Duchamp and Henri-Pierre Roché, and was influential in the New York Dada movement. During the 1930s, her early successes in ceramics provided independent income and, by 1948, she settled in Ojai, California, to continue her interest in theosophy. She established a studio developing embedded luster glazes with radiant colors and continued this work for over thirty years. Wood was recognized as a "California Living Treasure" by her native state, named an "Esteemed American Artist" by the Smithsonian Institution, and partly inspired the character "Rose" in the 1997 film Titanic. She died on 12 March 1998 at the age of 105.


2014 ◽  
Vol 9 (1) ◽  
pp. 77-106 ◽  
Author(s):  
Peter Ole Pedersen ◽  
Jan Løhmann Stephensen

Abstract The seminal work of pioneering avant-garde filmmaker Dziga Vertov, The Man with the Movie Camera (Chevolek s kino-apparatom, 1929) has given rise to a number of discussions about the documentary film genre and new digital media. By way of comparison with American artist Perry Bard’s online movie project entitled Man With a Movie Camera: The Global Remake (2007), this article investigates the historical perspective of this visionary depiction of reality and its impact on the heralded participatory culture of contemporary digital media, which can be traced back to Russian Constructivism. Through critical analysis of the relation between Vertov’s manifest declarations about the film medium and his resulting cinematic vision, Bard’s project and the work of her chief theoretical inspiration Lev Manovich are examined in the perspective of ‘remake culture,’ participatory authorship and the development a documentary film language. In addition to this, possible trajectories from Vertov and his contemporary Constructivists to recent theories of ‘new materialism’ and the notion of Man/Machine-co-operation is discussed in length.


1995 ◽  
Vol 81 (4) ◽  
pp. 1833
Author(s):  
Leslie Fishbein ◽  
Sally Banes

Author(s):  
Елена Олеговна Романова

Париж начала XX столетия явился Меккой для художников из разных стран. Здесь можно было познакомиться с современными тенденциями и художественными течениями в искусстве, влиться в интернациональное сообщество авангардных художников и даже выставить свои работы, исполненные в самом модернистском ключе. Большинство представителей русского художественного круга, решившихся на эмиграцию после революции 1917 года, концентрировалось именно в Париже. Те, кто побывал хоть однажды в этом центре европейской художественной жизни, не могли забыть этот город, подаривший им художественную идентичность, чувство новизны в искусстве, ощущение первооткрывателя. Поэтому многие из них посвящали Парижу свои произведения, в том числе и русские художники-эмигранты. В статье анализируется образ Парижа в творчестве Л.Д. Гудиашвили, А.Б. Серебрякова, Ю.П. Анненкова, А.М. Арнштама. At the beginning of the 20th century Paris became a mecca for the artists from different countries. Here they could learn modern tendencies and art movements, become a part of international avant-garde artistic community and even exhibit the most modernistic artworks. The major part of the Russian artists who decided to emigrate after the Revolution of 1917 settled in Paris. Those who had been only once in this center of the European art life would never forget Paris who gave them their artistic identity, a feeling of modernity, experience of a pioneer. That’s why many of them including Russian emigre artists dedicated their works to Paris. The article analyzes the image of Paris in the work of Lado Gudiashvili, Alexander Serebryakov, Yuri Annenkov, Alexander Arnstam.


1995 ◽  
Vol 27 (2) ◽  
pp. 46
Author(s):  
John Bell ◽  
Sally Banes

Author(s):  
Natal'ya Primochkina

The article considers one of the key elements of Gorky’s philosophical-ethical system – the concept of a “hero”, noting a profound difference between, on the one hand, the writer’s treatment of a “Person”, capitalized (Chelovek s bol’shoi bukvy), and meaning a full-fledged, creatively gifted and spiritually rich human being, and on the one hand, a “hero”, who was forced to recourse to violence and even murder under conditions of war and revolution. The article draws on Gorky’s works, all of which appeared in the summer of 1923: the essay “Hero” and two short stories – “The Story of the Hero” and “Caramora”. There, a heroic figure, being afraid of life and of other people, due to his egoism and existential loneliness, turns into an “antihero”, a traitor and a murderer. Our analysis of the poetics of these works makes it possible to align it to the poetics of modernism and the avant-garde. The notorious Gorky humanism, writ large during the revolutionary years and immediately after, brought to life works, where the writer protested against the “heroism” of soldiers and revolutionaries ready to kill their own people like enemies. In the 1930s, supporting the class ideology of Bolshevism, Gorky tried to “streamline” his works and wrote a series of “Stories about Heroes”, in which he celebrated the heroes of the Revolution and of the (Russian) Civil War. However, the stories turned out to be uncompelling and unmemorable; the images of the characters – schematic. Despite all his efforts, Gorky has never managed to create any significant works in which the valiant heroic type would be glorified.


Slavic Review ◽  
1992 ◽  
Vol 51 (3) ◽  
pp. 389-410 ◽  
Author(s):  
Richard G. Thorpe

While many studies of the early Soviet theater have focused upon its proletarian or revolutionary stages, in the polemics of that era a central topic of dispute was the so-called academic stage. The academic theaters of Moscow and Petrograd, which included the former imperial theaters as well as select representatives of the pre-revolutionary private stage, most notably the Arts and Kamernyi theaters, had no lack of critics or enemies in the years after October. The former court theaters were attacked as politically dangerous relics of the old regime, their artists were envied for their material privileges and status, their large budgets were coveted by less generously funded workers' and avant-garde stages, their art was condemned as conservative and out of harmony with the revolution and socialism. For Commissar of Education Anatolii Lunacharskii, however, these theaters were academies which would both preserve the best of the pre-revolutionary cultural heritage and provide standards of technical excellence against which more innovative theaters could be measured.


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