Chapter five of Crispin Sartwell’s ‘Six Names of Beauty’ discuss the Japanese aesthetic of

In today’s society, we are constantly being bombarded with visual art forms. Whether they be classical paintings from the Renaissance, a towering and modern skyscraper, or even a cheesy 90’s R&B music video, they all have one thing in common. According to Carolyn Dean’s definition, these would all fall under the category of “art by intention.” In her essay “The Trouble with (The Term) Art” she advocates a distinction between art by intention and what she deems “art by appropriation.” The difference is that one work was created with the intention of being consumed for visual pleasure, while the other was not. However having been educated in the Western school of thought, many art historians cannot help but project their rigid definition of art onto civilizations that may have

Margaret Lazzari (Author),. "Exploring Art: A Global, Thematic Approach 5th Edition." Exploring Art: A Global, Thematic Approach: Margaret Lazzari, Dona Schlesier: 9781285858166: Amazon.com: Books. N.p., n.d. Web. 29 June

“Artists today explore ideas, concepts, questions, and practices that examine the past, describe the present, or imagine the future.” Contemporary artists use a dynamic combination of media and technologies, methods, concepts, and subjects to create works that reflects The Human Condition in modern culture and society. Three contemporary artworks that utilise these artistic practices to express The Human Condition are Michael Parekowhai, Tracey Moffatt and Vernon Ah Kee. Each artist has used artistic devices to express the contemporary significance of The Human Condition by creating works that reflect back to their own experience and the history of their nationality.

In this essay I am going to conduct an “Australian Bushman” approach to analyze the art piece name Yo Mama’s Last Supper by Cox. Later on in the essay, I will include contextualization of the analysis.

Beauty is an incredibly subjective thing; what might seem appealing to one’s eyes may be horrendously ugly in the eyes of another. However, the status of “beautiful” or “ugly” can be assigned rather objectively when art is examined from the perspectives of different philosophies. The beliefs and values of different philosophies can be used to find meaning and beauty in various art forms, allowing for a more straightforward determination of beauty. Because of the many layers of meaning most paintings entail, they are a perfect example of an art form that can be analyzed by numerous philosophical viewpoints to find meaning and beauty, and Ma Yuan’s painting Walking on a Mountain Path in Spring, which comes from the Song dynasty of Chinese and depicts a sole figure standing in a natural surrounding, is no exception. Ma Yuan’s painting is beautiful because it represents the ultimate achievements for the Buddhist, Daoist, and Confucian philosophies.

Gail Tsukiyama’s The Samurai’s Garden is set in 1930s Japan, the theme of war and peace is developed through Character interaction. Characters in the story have very different reactions to the same circumstances. Through the character of Stephen, one can conclude that outside forces do not control a person’s life because in life, people can take what has been given to them and do with it what they wish. In other words, life is what you make of it. Even though the war in China is very important to Stephen, he does not let it interfere with his descisions in Tarumi.

In the contemplation of art, or rather the conceptually intangible definition it currently possess, it is imperative to be mindful that “art” has been utilized as a promotional device, ceremonial item, aesthetically purposed article or perhaps none of these or all. It is because of this vague term that Carolyn Dean, in her text, “The Trouble with (The Term) Art”, makes a case for the consequences of applying the term “art” in societies that lacked such a notion which also accounts for the Western-centric lens the field intrinsically utilizes when viewing non-Western art. The claim is deftly supported by the utilization of expert accounts in the subject, alternative perspectives for what is considered the current norm, and self-examining questions,

In the late 18th century both Japan and Europe were experiencing many new artistic and intellectual developments. While Europe’s developments were increasingly political, more and more people wanted rights for women along with protection from the state. Japan on the other hand was progressively modernizing from their isolated feudal society into its modern form now. Beginning in Tokyo many new intellectual advances came from studying the western sciences and techniques. Authors like Rousseau and Wollstonecraft wrote revolutionary books in Europe that changed the way people thought about themselves and what rights they should be born with; they led people to question the state and fight for what they believed to be justifiably right.

Many Asian Americans were painted as evil villains or downright dangerous in the early 20th century (1900-1940s). Often they were stereotyped as "inscrutable" and often speaking in the broken English. During early 1900's, there were abudance of vicious images of Japanese being shown as forward and buck-toothed popped up in the media. The infamous journalist, Wallace Irwin, made mockery out of Japanese by publishing "Letters of a Japanese Schoolboy". He produced various of anti-Japanese stereotypes such as switching letters "L" with "R" and continuing mocking them with broken English speech "Engrish". The White leaders spoke against the Japanese Americans regarding their alleged immorality, even they liken them to the ape-like imagery just like

An example of this “revolutionary conceptualism” (Ferell, 2012) is observed in Figure 2, a piece of artwork called “The Elders of the Tribe”, by Elizabeth Durack (1953). Overall, the image depicts the elders of a Warlpiri kinship group sitting around a distinctive ground pattern, representing their ancestral origin in Central Australia (Durack, 2015). The wavy and distinctive insignia convey the elders being “swept away by the wind” (Durack, 2015), in addition to the concentric circles, connoting to various spiritual events that occurred at various campsites within the Warlpiri community. Moreover, Durack (2015) further explains that the artwork represented a “conversion from red and white ochre to acrylic medium”, supporting the artistic transition from traditional Aboriginal ground art to Western-inspired acrylic paintings.

The use of the oil paint falls from broad and gestural to refined and purposeful. Over all the painting style is semi-loose to retain essential information within the painting. The worm colors bring a comforting feel to the piece of thoughtful solitude and prayer. Although this painting depicts what life may have been to Indigenous people in the 19th century, the artist shows his lack of understanding of the culture. Respect is one of the core values to many planes people and respect goes further than the relationship between people but all things in life such as birds and stone and plants. They all have a sprit that is considered a relative. The problematic aspects of this painting are how sacred items are leisurely treated as objects. The three most noteworthy items are the cha’nupa, cansiga, and waph’a’ha. First, the cha’nupa should be propped up or held and not let be lying on the ground and put together. Second, the cansiga should also be propped up and face up at all times. Finally, an eagle feather or waph’a’ha should never touch the ground. These are things that can be damaging to our own understanding of history, Indigenous culture and spirituality. Although this is just one painting a person without the cultural knowledge could see this and believe that the treatment is tolerable since this is a paining from the past and insightful artist. This paining wile well

Men usually wear Western-style suits for work and out on the street. They also wear Western clothes when going out or relaxing at home

Portrait of an Arhat (Rakan) was created in Edo period of the Japanese art culture. This period started in 1615-1868 when culture expression started to really blossom for the Japanese culture (Singer). From statues, lavish paintings, and religion the art speaks vibrant vibrations. This culturally diverse period gets its name from the city of Edo, known as Tokyo modern day. Which became the headquarters of the government when Tokugawa Ieyasu (1542 – 1616) unified the country (Department of Asian Art). The Tokugawa regime was started in 1603, when the emperor, in “recognition of Ieyasu’s supremacy on the battlefield”, appointed him shogun. Shogun is the highest military position you can carry in Japan (Singer). After this Japan had strict laws on not using motor vehicles were put into place. Going into the 1630s, contact with the outside world was stopped through “official prohibition of foreigners” (Department of Asian Art). Around 1720 Edo had a population of “more than one million residents having more population than London or Paris at the time” (Singer). According to Art of Edo Japan Kyoto, was city of temples and shrines. It was the leading center of arts and crafts production with a population of close to 400,000 (Singer).

The most important trait in defining art is its beauty. As complex as the term “art” can be, the term “beauty” is nearly just as complicated. In order to understand art more clearly it is important to understand beauty. “We label an object beautiful because it promotes an internal harmony or ‘free play’ of our mental faculties; we call something ‘beautiful’ when it elicits this pleasure.” (Freeland 8). As defined above, beauty is not a direct message. It is something that subconsciously allows man to feel good and pleasurable. There is “an internal harmony” when we observe something beautiful that allows us to take away a deeper understanding of a work of art regardless of it being “nice looking” or “ugly”.

Shiro Kuramata (1934-91) was a Japanese designer best known for his furniture and interior design, which gave the modern culture a creative voice. Many will identify with the chair he designed for the Vitra Design Museum in 1987 titled, How High the Moon (fig 1). The piece was inspired by an old jazz song and is part of the permanent collection at New York’s Museum of Modern Art. It is designed as a spacious armchair with woven threads of expanded metal; the piece weighs little more than a leaf, and can withstand robust use . His other works include entire storefronts designed for his friend Issey Miyake, for whom Kuramata created over 100 retail interiors . One of these works is Bergdorf Goodman in New York (fig 2.) designed in 1984 ,