Dada Was A Radical And Cynical Artistic Movement

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 same manner that capitalism has been heralded as the “end of history,” has art under the current age of capitalist globalization come to an end as well? In an exchange between two artists, rapper M.I.A and portrait painter Kehinde Wiley for Interview magazine, art has come to its demise, at least in the United States. In claiming such a death of art, both artists used their personal experiences and observations to make a comparative evaluation of the state of art in New York and in developing countries they have visited. This paper analyzes the rhetorical techniques used by both artists – ethos, pathos, and logos – in problematizing what is wrong with the contemporary art scene at the moment.

The origins of the practice of assemblage can be traced back to its early twentieth century roots based on ideas presented by Dadaists. The Dada movement was a literary and artistic movement during the First World War and further developed as a non-art movement. The main idea of Dada was to not follow a uniform rule of what an artwork entails in order to be valued. This movement was significant in the development and history of art as it challenged society with new ideas therefore provoking change in our perspective of what can be classified as aesthetically pleasing and all the possibilities of what art

Impactful across the globe, both Dada and Surrealism were artistic movements created in the early 20th century that were significant in redefining modern art today. The Dada movement came about in 1916 through the performance of Hugo Ball’s sound poem “Karawane” at the Cabaret Voltaire that he opened with his partner, nightclub singer Emmy Hennings, in Zurich, Switzerland. The poem made absolutely no sense, purposely, and it didn’t have to. Ball would also dress in wild costumes for his performances as seen below:

In John Berger’s essay “Ways of Seeing,” he shares his view on how he feels art is seen. Mr. Berger explores how the views of people are original and how art is seen very differently. By comparing certain photographs, he goes on to let his Audience, which is represented as the academic, witness for themselves how art may come across as something specific and it can mean something completely different depending on who is studying the art. The author goes into details of why images were first used, how we used to analyze art vs how we do today, and the rarity of arts. He is able to effectively pass on his message by using the strategies of Rhetoric, which include Logos, Pathos, and Ethos.

During the twenty years after World War One, three major art movements appeared: dadaism, functionalism, and surrealism. Dadaism, a movement which conveyed erratic and random movements that were supposed to contradict human behavior, was a response to the anxiety of those who didn’t know how to react because of all of the strange and despairing behavior in the world. Because of these conveyed ideas, dadaism promoted outrageous and random behavior. Functionalism, a movement which tried to explore the functions and purpose of things and nature, was an attempt to find the purpose of humans in the dark times following the war. Surrealism, a movement which painted wild dreams and complex symbols, tried to spread the idea of hope from the current scary world. Through surrealism, imagination and hope was brought out through paintings that featured crazy illusions and impossible dreams. Overall, these artistic movements tried to answer and embody the general sense of anxiety felt by

Secondly, the medium that Hoch and Rosenquist use witnesses how mass media, industrialization, and mass consumption marched. The photomontage is like a poster or a magazine page while the oil painting is like most large-scale billboard paintings. The Beautiful Girl and The Light That Won’t Fail I are given the feel of an advertisement. In Hoch’s photomontage and Rosenquist ‘soil painting, we see Hoch and Rosenquist were engaging with the new forms of mass media of their time periods. Hoch, as Dadaist, made a great contribution to developing photomontage as medium of representation. Dada artists replaced paint all together, making use exclusively of ready-made

Experiencing something like scarred many people, Dadaism came about as a way for some of the artists at the time to deal with what had happened. The chaotic art style of Dadaism very much paralleled the confusion and chaos everyone was experiencing coming out of one of the world's worst conflicts. Desperately wanting to move on from the pain and destruction of the First World War, these artist began to mock and challenge what was accepted as art. Dadaism used the accepted style of art from previous movements as mockery, to shake up people's perception of what art actually is. The large reversal of ideals of Dadaism, was again encountered as De Stijl began to gain popularity, where Dadaism created chaos from the previous order, De Stijl used Dadaism's mentality of change to return to an ordered

Tremendous technological advance and tremendous slaughter leave an artistic waste land of atrocity, emasculation and pointing posters used to manipulate the public into recruiting men to join the military around the globe. Skilled illustrators in America, less inventive but artistic allegory’s in Canada and France and plain typography in Britain leave many artists busy with supporting the war effort. On the outskirts of war were a contingency of international peoples with little means and a negative view of European culture and war that chose to defect to Switzerland where they created the art movement known as Dada.

The art movement that occurred before World War II and that began as a way of protest was the Dada movement. Dadaism was born in Zurich, Switzerland – more specifically in the heart of the night club the Cabaret Voltaire in 1916, founded by leading Dada artist Hugo Ball. Dadaism was an anti-war movement that provided criticism of both capitalist and European culture, creating what was essentially nonsensical art to respond as a way of pitying society and its newfound obsession with war. An early example of artwork from the Dada movement was by one of the defining artists of the movement – Rectangles Arranged According to the Laws of Chance, a paper collage made in 1916 by Jean (Hans) Arp. Dada artists like Arp thought that pure chance itself was an unseen force, and played on the idea on the nonsense that could happen because of this chance. The nonsense and absurdity that chance could create was then comparable to the Dada artist’s views on war. The lack of control that came with the technique differed from tradition of the artist making all the decisions, yet again proving its obscurity. This specific collage of

Dada was an artistic and literary movement, this arose as a reaction to World War one. Many citizens believed that Dada was actually the cause of World War one, this movement likes to take the form of ‘anti-art’. Therefore, how you can claim everything is art but in reality, nothing is art. For example, take the painting ‘Fountain’ by a Dadaist painter Marcel Duchamp it is a readymade painting of an unused urinal. Which is basically implying that he rejected art and thought that we should focus on the artist 's idea more rather than it being crafted. Therefore, using a urinal and labelling it as ‘art’, get’s Duchamp’s point across that a work of art should be the artists idea instead of it being crafted. When looking at Dadaism by Tristan Tzara, there were some interesting quotes. For example, “Like everything in life, Dada is useless. Dada is without pretension, as life should be.” (Tzara, 1918). This quote intrigues me, as Tzara is stating that all art is useless and that Dada is pretension and that is how life should be. This can be used as an example of how Dadaism was inspired by

Each artist of the Dada era had a new way of expressing Freud?s ideas. They also felt that art was a powerful means of self-revelation, and that the images came from ones subconscious mind had a truth of its own. As Marcel Duchamp mocked the Mona Lisa by drawing a Padilla 3 mustache on her, stated that the painting was a lewd message set by the conventional way of thinking. Since the Dada artist did not believe in western culture this made sense, because people only want believe what is told to them, instead of what is true. The Dada movement marked a meeting of people to have ?noise concerts? where they recited poems in a free association verse. In these poetry readings the artist perceived how they felt about the world. As World War I began the Dadaist perceived it as a world gone mad. Not only did they express their work in unconventional ways; they used the subconscious as a way of making their views true. Although the Dada era was short lived it influenced and questioned the traditional concepts of the western world. These techniques set an agenda for a new trial by error art form of this same era. The spirit of Freud in the Dadaist era never really died, it is shown today as ?Pop art? or sometimes known as neo-Dada art forms. Also this revolution of thinking and art paved the way for the Surrealist movement. The Surrealist movement of the 1920?s through 1930?s captivated the world with its bizarre way of thinking. Just as the Dadaist used

At the turn of the century Paris was one of the capitals of culture and art to the outside world. However, the truth of the matter was that this taboo-ridden society was being run by an aristocracy that was repressing the arts. Naturally, when World War 1 broke out, the suppressed French society finally had a release and a rebellion against order arose. WWI specifically affected the theatre of French and it’s aftermath. From the ashes of war the avant-garde theatre grew and styles such as Dadaism and Surrealism were born. It was both the climate of culture before the war and the devastation of the war that lead to the outbreak of avant-garde theatre in France.

Benjamin’s death in 1940 at the age of 48, is rumored to be a suicide when the Naza’s took office, but is still a mystery. His ideas and concepts however, would live on for decades to come. Much of what he wrote about when discussing art came essentially after the development of photography and film. In his work, “Art in the Age of Mechanical Reproduction,” Benjamin addresses his perception of the changes in art and the aesthetic experience congruent with societal changes. He writes with concern of how the great artworks are viewed after the introduction of photography and film. His idea of mechanical reproduction changed the art world as society knew it, particularly in how the public views artwork and the value of that work as more and more people are able to own, view and discuss it. This paper will specifically look at aspects of Benjamin’s groundbreaking essay and how educators can relate his ideas to the practices in their art classrooms.

This paper is an explanatory paper by a cultured gentleman on Avant-Garde art and the challenges facing Avant-Garde. More specifically, it comes off as a rant against the bourgeois and proletariat for failing to appreciate Avant-Garde art and instead preferring to art he calls the rear-guard art or Kitsch. This work was printed by the Parisian review during fall, 1939.