Nobuyoshi Araki's Photography Controversy

The artist that I will be focusing on is Ori Gersht, an Israeli photographer. He is a modern photographer and the names of his work are Blow Up #1; and Black Soil: White Light Red City 01. His works often reference violence, beauty, life and death. The medium vary from different printing methods. Blow Up #1 is light jet print, mounted on aluminum and size 96 x 72 in. (as the rest of the Blow Up series). Black Soil: White Light Red City 01 is a chromogenic print and size 47 1/4″ x 59 1/16.

A review of the world’s great artists conjures familiar images: Michelangelo’s Sistine Chapel; Vincent Van Gogh’s Starry Night; Pablo Picasso’s The Tragedy. There are many more, of course: Monet, Moya, Warhol, Rembrandt, Kandinsky. What is immediately noticeable, however, upon any brief study of art, is the significant absence of women as heralded artists—not only in our ancient pasts, but even today, amongst valiant efforts for gender equality.

Georgia O’Keefe is a famous American painter who painted beautiful flowers and landscapes. But she painted these images in such a way that many people believed she was portraying sexual imagery. “O’Keefe’s depictions of flowers in strict frontality and enlarged to giant scale were entirely original in character . . . the view into the open blossoms evoked an image of the female psyche and invited erotic associations.” (Joachimides 47) O’Keefe denies these allegations and says that she “magnified the scale of the flower only to ensure people would notice them.” (Haskell 203) O’Keefe’s artwork was misinterpreted because of cultural prejudice, her non-traditional lifestyle, and

The human body has been coupled with various beliefs for all of history. It has been the centre and representation for questions of ethics, power and sexuality. Works like “Confession” by Linh Dinh have found ways to express these questions further. By focusing on questioning how the body operates in art, Dihn portrays and inquires a whole belief system as to how the body functions and is viewed in society.

This particular artwork could be interpreted as symbolic for identifying a future for sexual freedom of women; women being able to discuss themselves sexually, accept who they are and their individual beauty and the freedom to express female sexuality art, removing the stigma

French impressionists such as Gaugin, Manet and Monet are some of the many who were overcome by this bombardment of Asian art. Morimura has introduced wit into this work by substituting rose leaves in the place of fig leaves to hide his genitals. This can be seen as a form of revenge on Manet for he was a ‘pupil’ of Japanese art. This mystery of sexual identity also leads to a sense of intertextuality that stems from Morimura’s role as an androgynous critic.

Shori also challenges society’s fears about sexuality by taking sexual liberties with several partners, old and young, male and female. The

The characters Sherman portrays, lighting, clothing and expressions are cliché of what is present in cinema, so much that viewers of her work have told Sherman that they ‘remember the movie’ that the image is derived from, yet Sherman having no film in mind at all.[iv] Thus showing that her word has a pastiche of past cinematic genres, and how women are portrayed in cinema and photography and how Sherman has manipulated the ‘male gaze’ around her images so they become ironic and cliché.

The Catherine Opie: O at LACMA was a rather small exhibition of photos in which interactions depicting sadomasochism, usually through sexual activity, in which one person enjoys inflicting physical or mental suffering on another person, who derives pleasure from experiencing pain as with her participation in San Francisco’s bondage community. This explores the tension between private desire and the public face by showing sexual practices which are usually unseen by the public. I see this as a relation in which one acts to fit into society while in their minds or personal time behave very differently - to draw a line between public life and “secret” life. Her work seemed rather alluring to me as others would avoid or found little interest

Slavery is unfortunately an issue throughout the world today, and that is exactly what my picture seems to be depicting. A woman clad in loose fitting garments is chained to a tall cement post. The woman is secured at the ankle, and she’s leaning against a crumbling cement wall of a nearby building. The woman’s long, dark hair is loose, and judging by her expression, she is frightened or angry. It’s understandable, looking at the situation she’s trapped in. The woman in the foreground isn’t the only one in the picture. A second woman is in the background, wearing similar clothing. Unlike the first woman, she can move freely, but is looking away from the camera. It makes me wonder if this takes place in a country where women

No other artist has ever made as extended or complex career of presenting herself to the camera as has Cindy Sherman. Yet, while all of her photographs are taken of Cindy Sherman, it is impossible to class call her works self-portraits. She has transformed and staged herself into as unnamed actresses in undefined B movies, make-believe television characters, pretend porn stars, undifferentiated young women in ambivalent emotional states, fashion mannequins, monsters form fairly tales and those which she has created, bodies with deformities, and numbers of grotesqueries. Her work as been praised and embraced by both feminist political groups and apolitical mainstream art. Essentially, Sherman's photography is part of the culture and

For thousands of centuries, Japanese artists had been breaking the boundaries with their relentless creations of shocking pieces that made people question if there was a life after death. The popular subject of restless spirits or dark beings drove many artists from the Heian Period to modern-day times to express their stylistic techniques and narrative stories through woodblock printing and other alternative forms of art. Unlike most Western art, Japan’s disturbing representations of decaying bodies and death did not promote unrealistic, commercial expectations of death that commonly exists in art today. While handling such abstract ideas of the afterlife alongside the uncensored authenticity of death, each piece arouses fear and empathy for

Also, collaged images of woman 's genitalia were cut out and spaced all around the portrait. The spaces were carefully used to show that the collages were floating around the woman. The artist used overlapping technique to show certain collage cut-out appear closer to the viewer. He pasted some collage over and some behind the woman that you could see through with the overlapping. The collage images were abstract that you could barely tell that they were buttocks until you zoom in and see them close up.

The portrait is displayed horizontally with a gold trimmed frame. The subject is a female that looks to be in her early 20’s sitting upright on a large brown chair. If the viewer travels up the painting the first indication of the woman’s class is her satin, blue dress. The saturated blue shines and falls in the light like water. Paired with the dress are her exceptionally detailed endings to her sleeves. The lace is even painted as though it is translucent, allowing a little of the blue dress to show through the sleeve. Flowers throughout history have symbolized innocence of a woman and her virginity. The repeating theme of flowers, in the sleeve cuffs and ribbon) in the woman’s attired suggests her purity or innocent nature. Another very details section of the painting includes the corset/torso details. The sewing suggests texture in the torso with small beading in between. Towards the top of the chest in the center, the female seems to bear an extravagant, ribbon piece with a tear drop bead in the center. The light pink

There is some disparity between the way critics and philosophers like Judith Butler view Cindy Sherman's work and the way that Cindy Sherman speaks of her photographs. It may be the disparity that exists between many modern artists, who often operate on an intuitive level, and the philosopher critics who comment upon them from a theoretical perspective or a pre-established framework. On one level, Cindy Sherman may only be playing "dress-up" (as she herself admits) in her famous History Portraits (1989-90) (Berne, 2003). On another level, however, her "dressing-up" may be indicative of a deeper problem in modern gender identity theory which is the problem of "becoming" woman (Butler, 1994) or, as Judith Butler sees it, the problem of performativity. In the History Portraits, Sherman may certainly be said to be "performing" and perhaps even attempting to "become" the male and female characters she represents in her work. Indeed, it is upon such a premise that philosopher critics and gender theorists find her work so engaging. This paper will examine Cindy Sherman and her History Portraits in relation to Judith Butler's gender theory, the portrayal of the self, and how gender identity has changed throughout the course of modern history. It will examine representations of womanhood from Romantic Idealism to Post-Modernism and will also