Picasso and Gauguin

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The Exoticism in the Work of Picasso and Gauguin

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Picasso and Gauguin often deal with the thoughts and values associated with non-western civilization. This thesis looks at one manifestation of this procedure: what is frequently referred to as the ‘exotic ‘ . This thesis will look at what the alien agencies, specifically for Picasso and Gauguin. It will analyze why they were drawn to the thought of the alien and how they made it their ain. How did they conceive of it would do their work more critical, vivacious or vivid?

By comparing the alien nature of the work of Picasso and Gauguin it is possible to see the similarity inherent in their alien ideals and ignorance of non-western civilization, nevertheless they differ in relation to how their work evolves and their anarchist positions. They heard about Africa through a European centred position which ….. This It will be shown that they lusted after an alien universe, and how this emerged from a limited Western society and artistic landscape. A Western society based on the trust on the myths and colonialist ideals, shaped by the mass-media. media.

Exoticism is the temptingness of a civilization different from the creative person or spectator ‘s ain, it is about a captivation for the aesthetics of another civilization and a longing for difference. This impression of ‘difference ‘ in a Western creative persons work represents the phantasy of flight from all signifiers of Western civilization and academic systems of art.

Exoticism is a term derived from the location of the ‘Orient ‘ , a term used in 19th-century France to denote the Near East and the environing countries of Northern Africa and Western Asia. [ 1 ] Looking at the imperialist power relation between East and West at the clip, [ 2 ] the ‘exotic ‘ does non simply convey information but really constructs its capable. [ 3 ] It places the Orient, or the alien, as the lesser half of a duality – where the West holds the power and strength of being ‘normal ‘ , the Orient becomes the ‘other ‘ in relation to it.

The Western creative persons who created alien art had the job non merely of their ain conventional apprehensions, but of holding to stand for non-Western civilization and non-Western art itself for Western ingestion. [ 4 ]

Gallic symbolists coped with this by allowing the distant object of ‘the alien ‘ , by depicting it in a familiar linguistic communication to their society. [ 5 ]

Picasso was a great exoticist although he ne’er travelled to Africa. He could be called a sedentary Gauguin – because where Gauguin travelled himself, Picasso had the alien nature of Eastern islands brought to him through exposure and Hagiographas, making a type of ‘arm-chair exoticness. ‘ [ 6 ]

Picasso drew from other plants and created his ain readings. His art has an originality of a practical order, the hunt for right stuff is an art of imitation and deformed fluctuations upon the original. [ 7 ] Whereas, Gauguin expands on the myth of Tahiti, [ 8 ] stressing the ‘exotic ‘ and the Gallic prepossessions with a foreign civilization. For Gauguin the myth of Tahiti would convey his purposes into crisp focal point. [ 9 ]

Picasso ‘s ‘African period ‘ is termed as falling between 1907-1909, nevertheless, after this period his ulterior work was still strongly influenced by Iberian sculpture. Picasso ‘s work from the first two decennaries of the 20th century will be the outstanding focal point of this argument, get downing with his first ventures into exoticness during his ‘African period ‘ , get downing from his first inspirations through African art. Matisse claimed that it was he who introduced Picasso to African art in 1906 when he purchased an African mask [ 10 ] and brought it to a dinner party at Gertrude Stein ‘s place, who was a good friend of Picasso ‘s. Several This is impossible to turn out but several of Picasso ‘s friends such as Max Jacob vividly remembered Picasso ‘s connexion to African art: ‘fascinated by the black graven images, he had been working all dark. Cubism had been born ‘ ( seckel, 233 ) , . [ 11 ] And and in March 1907 there is grounds that he purchased two Iberian sculptured caputs, get downing his what would finally turn into an broad extensive and varied aggregation of African art, . [ 12 ] including a big aggregation of African and Oceanic sculptures and masks. In 1907 he created Les Demoiselles d’Avignon which appears to be to a great extent influenced by African sculpture and was perchance inspired by Picasso ‘s visit to the Musee de Trocadero in May or June 1907 [ 13 ] which housed African masks and sculptures. [ 14 ] It is here he is said to hold had a ‘revelation ‘ about African sculpture. [ 15 ] However, Picasso vehemently denied any African influence in his work. In the 1920s when asked if this had an influence on his work he replied “L’art negre? Connais pas! ” ( African art? Do n’t cognize it! ” ) [ 16 ] For Picasso, African influence was every bit much a portion of societal unfavorable judgment as it was for as a hunt for a new art. [ 17 ] He amassed a big aggregation of African and Oceanic sculptures and masks…

D espite his gustatory sensation for exoticness from an early age, It it was non until 1891 when Gauguin foremost arrived in Tahiti that he eventually entered his Polynesian period. , [ 18 ] despite his gustatory sensation for exoticness from an early age. In Gauguin ‘s twenty-four hours, race provided the prevailing rational and practical model in which cultural, lingual and psychological differences could be examined and expressed ; because of its adaptability it was besides an effectual colonial tool for confirming any cultural or national hierachy. Gauguin mirrored the typical Nineteenth Century French attitude of Africa ; showing a penchant for difference combined with a wilful ignorance of historical and cultural patterns, taging it as exoticness. [ 19 ] Gauguin pursued an involvement in going and he appeared to hold a great desire for difference but until he lived in Tahiti he seemed to hold comparatively small involvement in larning much about the foreign lands and civilizations he saw. [ 20 ]

A batch of the inspiration and influence in their work, that delves into an alien universe was marred by France ‘s feelings on Eastern civilization during this period and how they saw it as ‘primitive ‘ . Since the reaching of the European colonial power in Africa from the 15th century, the islands were sites of exoticness for Europeans, where phantasies about race, sex and Utopian societies could be fulfilled. [ 21 ] The creative persons viewed ‘utopian societies ‘ as being about the hunt for an ideal universe ; in footings of societal, moral and political facets. In the early 1900s there were Utopian visions of a broad motion which merged with the symbolist motion in art. Anarcho-symbolist thoughts helped Picasso organize an thought of himself as an creative person in a European society and about the virtuousnesss of unworldly ‘primitive ‘ art. [ 22 ] The release was a radical new battle for a new society. [ 23 ]

The European creative persons ‘ first major beginning of images and information about Africa, would hold come through the popular imperativeness, itself influenced by phantasy and bias. The European bias was based on the sensed menace of the minority forces to the tradition European values, coupled with the absence of positive feelings towards them. [ 24 ] Political involvements besides influence the imperativeness and this predated existent Gallic contact with urban and tribal populations in Africa and were reinforced by novels and histories by missionaries, and adventurers, frequently accompanied by antic illustrations. To this were added the forced labor and fright in the two Congos why? ? , which dominated treatment in late 1905. [ 25 ] These elements culminated in modernists heads to organize both political indignation and yet basically romanticized impressions about inherent aptitude and ‘fetish ‘ worship. Explain? !

* Summary of each parity to be put at the terminal of presentation. I shall get down by researching the ‘lure ‘ of non-western civilization for the creative persons, why they were inticedenticed by difference and how this influenced their work ; the phantasy created by histories of adventurers and how European colonialism influenced their work. In my 2nd chapter I shall research why they desired sexually crude adult females, how they saw them as suiting the white male middle class and how they juxtaposed African gender against European businessperson norms. I shall besides research the apparently different sex codifications of the East. In my concluding chapter I shall make a critical geographic expedition as to what extent they found the alien nature they were looking for, how it lived up to their outlooks and whether it made their work more critical, vivacious and graphic. I shall besides research whether their work showed the ‘true ‘ nature of African civilization.

Chapter 1-The Lure of the Exotic

The logic of exoticness is a rhythm ; the more one is immersed in a civilization, the more one discovers sameness and seeks even greater difference. [ 26 ] The more Picasso and Gauguin found out about non-western society, the more enticed they became by this foreign civilization, taking to it having preponderantly in their work. The colonialism, phantasy and civilization of non-western society offered new agencies of look for the creative persons and are built-in in measuring the enticement of the alien for Picasso and Gauguin. I shall besides analyze why they were enticed by Africa and how the histories for adventurers and cognition of colonialism influenced them to research Africa.

For Gauguin, Tahiti was a topographic point in which he could carry through his phantasies, immersing into a free and alien civilization, free from the restraints of his ain Gallic civilization. He described populating in Tahiti as:

‘civilisation is go forthing me small by little’… ‘I have all the pleasances of a free, carnal and human life. I escape from the unreal ; I enter into nature. ‘ Gauguin wrote this shortly after coming to the island Eden. [ 27 ]

The nihilist background of Picasso meant that everything to make with Africa was charged with political significance during this clip and leant significance to their force of Primitivism. The critic Leiris was close to Picasso, and as such strongly influenced and paralleled his ideas on African Art. He explores the troubles created by his ain relationship as a European to non-European civilization, particularly Africa. Leiris, in his article ‘L’Oeil de l’ethnographe ‘ ( The Eye of the Ethnographer ) he explores the manner for African art and the exoticness of the Africa of fiction and dreams to research the absurdnesss and racial premises behind European negrophilia. [ 28 ] He feels that the European ideal of Africa will ever be about exoticness and phantasy, the existent and antic, confused between the contradictions of the aim and subjective. [ 29 ]

Gauguin evidently identified himself in some manner with what he imagined to be a ‘savage ‘ life. Gauguin saw himself both as the subjugated barbarian and the dominating vanquisher. This is important because of the period, a clip of renewed European colonialism and vigorous argument about imperial policies. [ 30 ]

Fantasy of the alien ; the traveller is invariably inquiring to remember the legendary exoticness of ‘primitive ‘ civilizations. Travelers who ventured in to Africa in the early Nineteenth Century often returned with fantastical narratives of human forfeit, cannibalism, force, sensualness and day of reckoning that were made much of in the Gallic imperativeness, stressing the purported savageness of imposts they misconstrued in conformity with their pre-conceptions. [ 31 ]

Picasso ‘s art represented the naive phantasy of the ‘Other ‘ and was perchance based on the fantastical narratives and images brought to France by travellers who had ventured into Africa. Picasso ‘s ‘African period ‘ of art took inspiration entirely from art objects which came to stand in for Africa itself. There is great sarcasm in Picasso ‘s work because while he was obsessed with African imagination he ne’er travelled to the continent. [ 32 ] African objects became sorts of forces, frequently mute and unaccredited, which he needed in order to interrupt the restraints of modernness. Africa was most utile to Picasso when it was confined to the unconscious, interceding other demands and desires while non functioning as a primary cabal in itself. [ 33 ] Iconography was taken from African sculpture as an artistic device for separating daring art, and a conceptual tool for meaning lawlessness and evildoing. [ 34 ] Black imagination whether drawn from popular carvings or from African carvings, suited the creative person ‘s demand for inspiration, difference and corruption. [ 35 ] In pre-war Paris, African carvings entered the art market and fuelled the vanguards need for new signifiers of look. African carvings that reached Paris at the bend of the century were by and large and jointly referred to as ‘l’art negre ‘ or ‘les fetishes. ‘ [ 36 ] Europe ‘s daring captive African imagination into cubism and expressionism, as portion of an creative person ‘s short-hand that stood for the alien, reliable and self-generated ; sentiments sympathetic with their nihilist position. Expand on his nihilist position

For case even the African signifiers were non fastidiously represented, the primitive was inexplicit in word pictures of the female nude and the aggressive mode in which the theoretical account was sexualized. [ 37 ]

The Gallic popular Press with mass illustrations such as le diary illustre, l’illustration and Le Tour de Monde and the illustrated addendums of the newspapers Le Petit Journal and Le Petit Parisien, played up to fantastical narratives, as portion of a successful effort to warrant the Gallic conquering. This mostly influenced Picasso ‘s phantasy of the alien through its subjugated position of Africa and political eloquence. The imperativeness followed the war merely superficially, concentrating alternatively on the legendary grotesque patterns of the indigens. [ 38 ] what war? explain

Picasso may be seen as more greatly influenced by the Gallic imperativeness because he ne’er travelled to Africa, preferring to larn about it from texts and images, whereas Gauguin lived in Africa, plunging himself in the civilization and seeing for himself the apposition between phantasy and world.

With crudeness Picasso crossed a geo-political frontier and imported African organic structures into Western salons during the extremum of colonialism. Picasso may hold drawn on the duologue of post cards whose recurrent capable affair was female nudes [ 39 ] .

Anne Baldassari drew upon an stock list of Picasso ‘s aggregation of image post cards, they included post cards of ‘alien ‘ people and tribal groups.

For illustration, Picasso possessed albumins prints ( used as a photographic device in the early 1900s, it describes negatives exposed to sunlight and printed onto light sensitive albumins paper [ 40 ] ) ( it was the first commercially exploitable method of bring forthing a photographic print-taken from wiki ) dating from 1860-80 which included sing card portrayals of Polynesians and a series of post cards from West Africa chiefly produced by Daker-based post card publishing house Edmund Frontier. [ 41 ] reword

A photo-postcard by Edmund Frontier entitled ‘Femme Malinke ‘ ( Malinke Woman ) 1906 appears to straight animate Picasso ‘s ‘Female Nude with Raised Weaponries ‘ 1908. In the images the adult females appear to locate themselves in an about indistinguishable airs, standing unsloped with their weaponries raised above their caputs. [ 42 ] Picasso uses cubist abstraction to stress the characteristics into a more ‘Africanised ‘ manner, stressing her feminine curves ; the form of her natess and thighs. He besides uses strong characteristics that appear inspired by African masks ; lozenge shaped eyes and a strong jaw. The post card evokes a tribal adult female, adorned with necklaces ( perchance a symbol of her folk? )

‘Female Nude with Raised Weaponries ‘ saw Picasso ‘s African art emerge into a cubist manner [ 43 ] , the feminine organic structure is broken into feminine abstraction, similar to Picasso ‘s ‘Three Women ‘ 1908. Picasso ‘s apparently crude endevoursendeavours carried him beyond what many of the populace admired about his rose and bluish period. [ 44 ] Picasso ‘s passage from ‘Africanism ‘ into cubist proper for which Cezanne seems to be the dominant theoretical account. [ 45 ] expand Picasso ‘s cubism is an abstracting and reorganisation classical restraints and a mediated representation of art up until this clip. [ 46 ] The constructs of pathological deformation or symbolic sentence structure such as imitation supplies promoted Picasso to set about a re-ordering and deformation of facial characteristics. [ 47 ]

The dissymmetry of a womanswoman ‘s face is non usually portion of any of the known mask traditions of Africa. However, the trunk of the adult female is rather clearly impossible without the case in point of non-European mask art. [ 48 ] When daring creative persons such as Picasso began working with African sculptures, they did non do the differentiation between oddities and echt ethnographic objects. They were more concerned with what the objects in their pictures would mean instead than their genuineness. [ 49 ]

Few creative persons appreciated the African objects ; such as masks and statues for their aesthetic beauty and alternatively were fascinated by their crudity of look. Picasso in ‘Female Nude with Raised Weaponries ‘ represents the more monstrous signifiers of African carvings, instead than picturing her feminine beauty because of their crisp contrast with European art. [ 50 ]

Through graphicss based on arousing a ‘tribal’‘ life and art which he saw as violent and pervert, Picasso is able to implicitly reject colonialism through pointedly uncovering cultural difference. [ 51 ] Tribal life was seen as corporate or crude socialism. Everything has become capitalist and broad Western societies have vanished in the political and cultural surroundings of the 20th century. Therefore, tribal life represented a forbidden signifier, which Picasso was acute to stress.

Gauguin besides drew inspiration from legendary narratives and travellers, particularly the traveler Moerenhaut. Gauguin read with considerable attention the really elaborate anthropological and historical histories provided by Moerenhout, every bit good as the Hagiographas of other travellers. [ 52 ] Moerenhaut had clearly benefited from a good, classical Gallic instruction [ 53 ] and found the enticement of non-Western civilization within the differences in civil jurisprudence and faith which in bend inspired Gauguin to make such plants as ‘There lies a temple ‘ ( 1892 )

Gauguin wanted to stand for the original Tahiti, as it was before colonialism, to make so he had to look in histories of travellers, those who had been fortunate plenty to hold seen or heard from the oral cavities of the seniors histories of travellers narratives of ancient times, . But but Gauguin borrowed elements of the book by Moerenhaut to retrace a universe through the texts he had read, complecting it with his ain experience. [ 54 ]

Gauguin wrote his ain history of his travels, portion world and portion myth on which reading of a great many of his pictures can be based. In ‘There lies a Temple ‘ the composing reveals a struggle between world and fiction. [ 55 ] It shows a composing based on the scene of Tahiti, with abundant flora rendered in green, pink-violet and orange which sets the tone ; behind it runs a fencing, its signifiers inspired by Asiatic theoretical accounts, which creates a barrier uninterrupted by gaps anyplace. In the Centre of the image is the dawn, in beaming yellow, that dominates the overall composing of the picture. Gauguin, during his clip in Tahiti maintained his preference for complimentary complementary colorss and still largely applied them in an impressionist manner. In Tahiti the dazzling visible radiation can bring forth chromaticities that are unusual to the Western audience and hence appear alien with tropical strength. [ 56 ] The inspiration for the titleeponymous temple lies in forepart of a mountain scope at the right-hand side of the picture, a monumental rock temple figure, at the pes of which lifting fume emanates. Yet there were no temples left standing in Tahiti, no rock images of Gods and no fencings marked the boundaries of sacred countries. [ 57 ] It is possibly more divine by Moerenhaut ‘s book in which is described the worship of the Moon goddess Hina in the signifier of a ten-metre high rock statue located on distant Easter Island. Gauguin ‘s pictures hence, like Picasso ‘s, may be considered an inauthentic and inaccurate ethnological study which does non profit future European artists-p.38. Alternatively it expands on the myth of Africa, non due to Gauguin ‘s deficiency of cognition, but possibly to spread out on the enticement of the alien and carry through the outlooks of his Gallic audience, stand foring the universe with which foreigners associated him. The spiritual facet of the picture seems intentionally falsified, in all missive to his married woman he explains the rubric ‘here lies the temple ‘ by stating ‘there lies the temple, a topographic point reserved for the cult of Gods, and for human forfeit ‘ ( ref in text ) [ 58 ]

All from gs skirt-reword and relate to temple and raised weaponries painting Gauguin ‘s usage of exoticness in his work and his penchant for difference combined with an about wilful cultural and historical ignorance that was highly common in nineteenth century France. [ 59 ] The force and lawlessness of an old Tahiti was evident, but Gauguin preferred to emphasize the gradualness and compassion of the civilization. Gauguin besides expressed a willful and historical ignorance of Tahiti, a typical attitude in France at the clip ; showing the atrocity of native traditional knowledge and traditions yet the cardinal humanity of a civilization that gave rise to them. [ 60 ] Gauguin was determined to develop new subjects in maintaining with his new milieus and to accommodate some old 1s to a new context. [ 61 ]

* The history of the nineteenth Century French yesteryear is conjoined with the South Pacific ; their spiritual beliefs, cultural and sexual? patterns.

Gs skirt-p.155 The adult females in Gauguin ‘s ‘Ta Matete ‘ , ‘The Market ‘ are cocottes, posed like the figures in ancient Egyptian wall picture. The one in yellow at the right holds a coffin nail between the fingers of her right manus ; two others proudly display wellness review certifications as if they were the painted fans of the Gallic society adult females. Such behavior was inconsistent with order, stableness, prosperity and the overall Gallic mission civilitrice. -P.155 gs skirt-Anti-govermentalgovernmental sentiment was expressed in more thamthan merely verbal signifier, indigens flaunted Torahs and imposts which promoted moral proprierty, physical wellness and industry.

Relate to a picture by Picasso.

* Both used symbolism to heighten the spectator ‘s sensed thought of the adulteration and cultural lower status of another race.

Chapter 2-The Desire for a Sexually ‘Exotic ‘ Culture

* Sex codifications less stiffly defined-‘what! are you covetous? ‘

* Concept of identity-the masculine, how Gauguin was seen as feminine.

* Male laterality, adult female as prostitutes- Olympia, poses adult females posed to suit men-comparison of lupus erythematosuss damsels and spirit observation

* Caricatures of women-represent cultural ignorance?

Gauguin and Picasso desire a sexually alien adult female because they are enticed by the scheme of difference and want to project phantasies of white maleness on to the apparently basal adult female. Often disregarding the beauty of adult females and concentrating on the historical and cultural illustration of subjectiveness. [ 62 ] expand They use imitations and stereotypes of African adult females in their graphics, Picasso frequently utilizing characteristics of African masks as inspiration while Gauguin situates his adult females in a implicative and sexually alluring mode for the spectator.

* White male laterality Gauguin and Picasso create a riddle of resistances between the passiveness of the black female and laterality of the white male vanquisher. [ 63 ] The ‘primitive ‘ creates a paradox: it entices creative persons in the desire for an alien nature and yet similataneouslysimultaneously repels them. The phantasy of the alien adult female is pressured to the point where frequently cracks start to look and white maleness prevails [ 64 ] crisis of masculinity-continued. P.76 expand

20.p.165. Although Gauguin sought to belittle masculine sexual urges, in world the ruling power of the masculine and overdone male sexual strength was besides naturalised and in secret admired at the same clip that it was condemned. Gauguin ‘s understanding for, yet possessiveness over the adult females in his work sent a baleful message as did the word picture of apprehension and desire implicit in the female.

20. p.165 Although Gauguin ‘s texts such as Noa Noa sought to build him as ‘savage ‘ instead than uncover his true ego, he however exposed in such plants culturally formed attitudes towards gender, nature and his ain desires.

Gauguin and Picasso in ‘Spirit of the Dead Watching ‘ and ‘Les Demoiselles d’Avignon ‘ shows two different manners of stand foring adult female as cocottes, populating up to adult males desires. They mark a divide between the sexes: between work forces who can continually inquire for sexual services and adult females who have no chance to challenge this. paraphrase 22.p.598 These scenes bring up riddles between European and other, white and black, female and male, pure and perverse and heterosexual and homosexual. ( reword, taken from les dem essay )

The topics of Picasso and Gauguin ‘s work are frequently represented in a risky sexual straightness, which non-western civilization tended to avoid. The power of this sexual crudeness hence makes it ill-defined as to whether Picasso and Gauguin intended their masculine spectator to rule the female figures or for the figures to rule them.

Womans were posed to suit the spectator. The alien nature of Picasso and Gauguin ‘s work merged with white masculine bias to make a baleful image which was at one time desirable and yet hazardroushazardous in its sexual straightness. Some of their pictures projectsproject the power of female gender onto a mostly masculine civilization. . Griselda Pollock ; ‘Teha’mana ‘s organic structure is appropriated to mean Gauguin ‘s desire as a white adult male and creative person. ‘ [ 65 ] ( put in approximately deficiency of credence of Gauguin ‘s work at the clip? )

In ‘Les Demoiselles d’Avignon ‘ the 2nd sex puts the male spectator at the advantage yet a moral disadvantage for work forces who exploit human existences. However, alternatively of allowing her bathe in artlessness the image offers up a guilty bang at sing up near the rite performed good off from the funny and censorious. [ 66 ] Similarly in ‘Spirit of the Dead Watching ‘ the adult male is put at an advantage through the cultural adulteration of the adult females as cocottes, exemplified through the male position of the adult females ‘s indifference to the males subjectificationobjectification. [ 67 ] In a text attributed to Gauguin a Tahitian adult female is compared to a cat in her savageness and unprompted energy. [ 68 ] ‘She asks to be raped. She is wholly apathetic to any consideration you might hold for her. ‘ ‘She lives as [ if ] she will ne’er be desiring and this prevents her from being unduly ciphering. ‘ [ 69 ] ( p.214 ) It is in the adulteration of Teha’mana that he finds her the most beautiful. [ 70 ] Similarly in ‘Spirit of the Dead Watching ‘ the adult female is in a airs where she appears to apparently inquire to be raped. This differs from ‘Les Demoiselles d’Avignon ‘ where the adult females seem sexually powerful in the airss, standing and posed confronting the spectator as opposed to Spirit of the Dead observation where the adult female is lying down with her dorsum to the spectator. The sexually baleful undertones of Les Demoiselles is unlike ‘Spirit of the dead observation ‘ who appears fearful despite the sexual straightness which Gauguin appropriates as an illustration of the cultural laxity of the society. Find a ref to endorse this up.

‘Les Demoiselles d’Avignon ‘ lends force the power of alien power through sexual straightness. Rubin draws attending to the mesmerizing mesmerising and even terrorizing imitations expand of the masks, it is a transgressive confrontation that undertakings a injury, ‘something that transcends our sense of civilised experience, something baleful and monstrous. ‘ [ 71 ] ‘While Spirit of the Dead Watching ‘ , instead than imparting force to the adult female as cocotte alternatively depicts her with a submissive nature. ‘Les Demoiselles ‘ assumes the spectator to be male and heterosexual, it tells us what are desires are and marks a divide between the sexes: between work forces who can routinely contract for sexual services and adult females who have no chance to challenge this. [ 72 ]

Gauguin ‘s ‘The Spirit of the Dead Watching ‘ or ‘Manao Tupapau ‘ as Gauguin refferedreferred to it, is a tropical version of the Olympia. The rubric ‘Manao Tupapau ‘ agencies ‘Thought or Belief and the Specter ‘ and can hold two significances: either she is believing of the ghost or the ghost is believing of her. [ 73 ] In itthe image, the figure stares with unfastened eyes at the spectator while the omnipresent figure of the dead supports ticker. [ 74 ] The digesting subject of the immature, bare Maori miss who has a great fright of the hooded spirit of the dead. [ 75 ]

p117-gs skirt- Gauguin compares adult females to animate beings ‘All so wish to be ‘taken ‘ , viciously taken, without a individual word. All have the secret desire for force because this act of authorization on the portion of the male leaves to the woman-will its full portion of irresponsibleness. ‘ ( ref commendation in book ) This entreaties to adult male ‘s desire of the submissive adult female, for the dominating conquererconqueror. The adult female lies on the bed, naked on her forepart, apparently suiting and luring the spectator. Gauguin, possibly to promote and stress his claim that he had found ‘paradise on Earth ‘ wanted an unconditioned ability to love. [ 76 ]

‘Spirit of the Dead Watching, ‘ ‘In this place about anything might do her expression indecent, yet it is in this manner I want her. ‘ [ 77 ] The adult female represents the image of the cocotte through the flowers strewn in the background of the picture stand foring a type of ‘exotic ‘ and tropical version of Olympia in the manner of cocotte. Gauguin said of this image ‘ my‘my feeling for the cosmetic sense leads me to straw the background with flowers. ‘ [ 78 ]

‘The Spirit of the Dead Watching ‘ conveys a new topic ; ‘his barbarian individuality to the old universe ‘ . Foster, Hal, Prosthetic Gods ; Primitive Scenes, MIT Press, 2004, p.6, like the barbarian individuality represented in Picasso ‘s Les Demoiselles vitamin D ‘ Avignon. In these scenes Picasso and Gauguin challenge our constructs of individuality through the aesthetic and psychological constructs of art and mind challenged by colonial brushs. Sometimes these scenes bring up riddles of European ‘s designation with the East, and the conundrum resistance of female and male, ; pure versus and perverse ; and heterosexual and homosexual. Taken from essay on lupus erythematosuss dem!

There is no simple impression of a adult females as ‘pure ‘ or ‘peverseperverse ‘ as Gauguin and Picasso show adult females as both pure and perversewith both of these contradictory elements. With Picasso and Gauguin ‘s work at that place is no simple divide between the word picture of African adult females as pure and virginal, yet at the same time images ofpotential prostitutionprostitutes. For case, Gauguin painted his decorated female parent in a darkly animal Tahitian manner even though she was just and all right, typically considered ‘European ‘ features. He besides used his female parent as the Muse for ‘exotic Eve ‘ Eve ‘ ( 1890 ) And frequently presented Tahitian adult females as Virgin Marys, yet even as he depicts them as pure, he besides used them as cocottes. [ 79 ]

In ‘Spirit of the Dead Watching ‘ it upholds male colonial privileges, yet it is every bit, a intercrossed graphics, which undercuts the paradigm of gender upon which European masculinialism, depends. . The position and anatomy of Tehamana may be seen as boylike, it is perchance an assault on European sexual nudes.

Charles Maurice a friend of Gauguin ‘s writes that Tehamana is depicted as an ‘androgynous small girl.p.121 sex in Tahiti in gs skirt-rewrite

There is an interesting apposition in the discourse between the impression of the ‘femme fatale ‘ that Picasso and Gauguin frequently depict, and yet a ‘womanly ‘ exposure which reasserts the masculine power of the European conquererconqueror.

Gauguin introduced this struggle between feminine power and adult females as a ‘femme fatale ‘ and work forces as lacking in sexuasexual authority, lly deficiency and homoerotic. [ 80 ] On the subject of incest, and adult females ‘s gender in the theater Gauguin wrote ; ‘I must squeal that I am myself a adult female, and that I am ever prepared to clap a adult female who is more make bolding than I, and is equal to a adult male in contending for freedom of behavior. gender ambiguity [ 81 ] Gauguin himself had his gender questioned when he foremost arrived in Tahiti. p.111 Gauguin ‘s sexual indefiniteness or insufficiency possibly therefore have provided a signifier of cultural intercourse with the Mahu. However, in his latter Hagiographas on the Marquesas, he was more systematically extremist in his Hagiographas about adult females and more convinced of the oppression of adult females by Gallic jurisprudence and usage. [ 82 ]

He pursued the desire to unify religious pureness with sexual freedom in his word pictures of Tahitian adult females and androgynous work forces. For case ‘God ‘s kid ‘ is based on the pornography and harlotry of Olympia. He used escapist discourses such as mythic harmoniousness and alien crudeness to picture this. The societal position of adult females was a repeating subject in the work of Gauguin. [ 83 ] The adult female lies on a bed, holding merely given birth, an alien type of the Virgin Mary……

Image that relates to ‘God ‘s Child ‘ by Picasso: Picasso ‘s African art challenged the norms of Western art in the intervention of human signifiers, juxtaposing ‘African ‘ signifiers with a traditional topic. This combination became even more lurid to a Gallic audience when it was used to assail the church and its art. Picasso ‘s ‘Mother and Child, 1907 with its formulaic Madonna and child composing, integrating the traditional blue robe and aura. [ 84 ] The Madonna and Child is perchance based on the portrayal exposure Fernande Olivier and Dolly Van Dongenin the Bateau Lavoir Studio from the same twelvemonth. We encounter two blatantly Africanised faces inspired by a exposure of two European adult females. The most important ‘African ‘ property of the picture is the acceptance of the look of an African adult female with closed eyes for an Iberian face. [ 85 ]

( besides written about in Picassos aggregation of African art ) contrast PS and gs work.

* the primitive is used to make a sense of unsafe gender is by disputing our constructs of identity-this suggests the power of fetishes: that they can be used as arms for instinctual satisfaction.

The adult females in Gauguin ‘s work shows gender ambiguity that depicts some unambiguously Tahitian sexual truths mores and some uncommon European patterns and traditions.11? p.103?

In ‘God ‘s Child ‘ the sitting tupapa’u figure, shown confronting an intricately carved Marquesan house-post, wears a dark shroud or hood over her caput and shoulders. She is accompanied by a standing angel and cradles a newborn babe who wears a aura. The baby is therefore fated for an early decease like Gauguin ‘s ain kid Pahura. In the foreground, a immature adult female slumbers after her labor, labor ; she is bathed in visible radiation, while the tupapa’u with the kid faces off from the visible radiation, and is directed towards a kingdom of darkness and decease. P.123 sex in Tahiti in gs skirt. Reword. The adult female is posed both with an openness of gender yet the content of the work being an alien type of female parent and kid depicts it as more European and creates a apposition between the two civilizations. What does this state about African faith patterns? How did this nowadays a enticement for the creative persons? How did Gauguin ‘s spiritual attitude and word pictures differ from Picassos?

Gauguin ‘s religiosreligious attitudes and depcitions seem to change from that of Picasso because…

* Tahiti was a topographic point in which sex codifications were seen as being less stiffly confined than in nineteenth century Europe. Sexual individuality in Tahiti was a affair of witting pick or ritual prescription.

* Gauguin produced plants such as ‘What! Are You Covetous? ‘ which creates the subject of a adult female who, without the concept of civil jurisprudence, gives herself to a adult male or in this instance dreams of making so, and of the 1 who has suffered from holding done so. [ 86 ] Possibly taken from Moerenhauts histories of the relaxed attitude to marriage, frequently entered into without civil countenance or spiritual. Showing how sex codifications were seen as less stiffly defined in Africa. Moerenhaut discussed how although hubbies expected their married womans to stay faithful they could besides offer them up for harlotry. [ 87 ] In the painting one adult female lies on her back while the other is in a sitting position…describe picture. The rubric of the painting… . ( gs Tahiti, p.53 )

* Gauguin ignores the organic structure and beauty of Teha’mana by seeing her as a historical and cultural illustration of feminine subjectiveness. [ 88 ]

Chapter 3-Exotic Identity and an Eastern ideal

Needs to be a critical analysis- a roundup of what I ‘ve done so far, and a spectualtingspeculating as to what extent the alien individuality lived up to the Eastern ideal. Make the creative persons find what they were seeking for.for?

This chapter should non be a repeat of first fellow, instead a amount up, critical analysis.

How did the exotic live up to outlooks in footings of:

* cultural pattern.

* faith

* gender

* civil jurisprudence.

* make a critical geographic expedition as to what extent they found the alien nature they were looking for, how it lived up to their outlooks and whether it made their work more critical, vivacious and graphic. I shall besides research whether their work showed the ‘true ‘ nature of African civilization. Possibly put in infusion from the defender about how Gauguins work in Tahiti was mostly made up to affect a Gallic audience?

The alien individuality merged and yet differed from the phantasy of it. This chapter shall research how closely alien individuality lived up to an Eastern ideal and whether the creative persons found the Utopian society and phantasy they were looking for in footings of ; gender, faith and civilization.

Picasso ‘s ignorance of the civilizations he was picturing prevarications in the fact that he ne’er travelled to Africa yet Gauguin has a willfulwilful ignorance, preferring to disregard the facts and alternatively spread out on the myths case in point by old travelerstravellers, the phantasy and Utopian ideals of a society in which he thinks the Gallic audience will anticipate. ( expression at chrisChris beckers Beckers Tahiti adult male met )

In Gauguin ‘s work at that place appears a paradox/juxtaposition between world and fiction, it is said that a batch of Gauguin ‘s work is made up, non as portion of an inspiration from the East, it appears that it did non populate up to his outlooks, how far were his pictures based on fact? Did he truly want to stand for the existent Tahiti, or merely a phantasy of it, before he came he had a critical and cultural ignorance of Tahiti-was he dominated conquerer or subjected citizen?

What began every bit simple exoticness for Gauguin, rapidly deepened into a more complex and critical crudeness, although it was frequently internally inconsistent and contradictory. Gauguin sought to research and understand some of the commonalties of European and Oceanic faith, history and gender, particularly the more expressed cultural differences. Gauguin ‘s captivation with Polynesian civilization strongly influenced his art, and was what marked him as a colonial foreigner and primitivist. [ 89 ]

* Gauguin ‘s development of a complex and critical position of crudeness, strategizing his pictures to dispute the spectator ‘s perceptual experience of Tahitian individuality.

* Picasso uses cubist abstraction to conceal and falsify the individuality of the ‘primitive ‘ adult females he depicted, stand foring their individuality as developing and base.

* Gauguin depicts the complexness of colonial identity- he depicts Polynesian adult females in the complexness of the past and present, have oning missional frocks and traditional skirts, behaving themselves at the same time as Parisian cocottes and Tahitian Queenss and presuming typical masculine and feminine pretenses.

* The history of the nineteenth Century French yesteryear is conjoined with the South Pacific through both their spiritual beliefs and sexual patterns.

Religious beliefs-Gauguin discouraged the western ideal faith that was forced upon Africans, he opposed how the missionaries discouraged the indigens from decorating wooden Gods. Gauguin was heathen but instead than deter the indigens he offered them new graven images. The critic Rene Hughe noted ‘For him, the sacred was linked to the impression of dark, virgin and barborousbarbarous power. The graven image gave him what God no longer could. ‘ Sculpture of the first ocean trip, Anne Pingeot p.69 Gauguin Tahiti.

utopia-For case Gauguin attacked the businessperson conventions and spiritual lip service of the the West and alternatively looked for ‘an rational, merely and human-centered universe. p.235-gs Tahiti- ‘“Catholicism and the modern mind”the painter as author in late career’-E.C.Childs

( besides written about in Picassos aggregation of African art ) contrast PS and gs work.

Crudeness is the association of racial distinctness with instinctual urges p.156 gs skirt-cultural patterns

Gs skirt P.156 Although the Gallic tried to engraft their ain civilizations and beliefs within the construction of life in Tahiti, the jurisprudence and idealogy of the native people persisted in indulging in activities which could non be easy tolerated within the system of manufactured demands sanctioned by a turning mercantile and plantation economic system.



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• 31 ‘Paul Gauguin ; Tahiti ‘ by Christopher becker

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* Rubin, William ( ed. ) ( 1984 ) ”Primitivism” in Twentieth Century Art, Museum of Modern Art, New York

* Solomon Robert ; Pablo Picasso ; symbolism in the man-made cubist life ; 1911-1927

* Primitivism in twentieth century art?

[ 1 ] P.S.Cable. , 2002, From North America to the Black Sea: Nineteenth-Century Gallic Orientalist Drawings, Cleveland Museum of Art.p.106

[ 2 ] Bohrer, F.N. , 1998, Inventing Assyria: Exoticism and Reception in Nineteenth-Century England and France, College Art Association, p.340

[ 3 ] Bohrer, F.N. , 1998, Inventing Assyria: Exoticism and Reception in Nineteenth-Century England and France, College Art Association p.347

[ 4 ] Bohrer, F.N. , 1998, Inventing Assyria: Exoticism and Reception in Nineteenth-Century England and France, College Art Association, .p.336

[ 5 ] 14.p.82

[ 6 ] 2.p.198

[ 7 ] 2.p.197

[ 8 ] 3.p.763

[ 9 ] 16, p.53

[ 10 ] 12.p.34, Chapter 2, ‘Picasso ‘s “Dusty Manikins” ‘

[ 11 ] 12.p.35, Chapter 2, ‘Picasso ‘s “Dusty Manikins” ‘

[ 12 ] 13.1907-1908, p.86

[ 13 ] 13.1907-1908, p.87

[ 14 ] 5.p.609

[ 15 ] 13.Picasso a retrospective, chap ‘1907-1908, p.87

[ 16 ] Lemke.S, Pri?mitivist Modernism: Black Culture and the Origins of Transatlantic Modernism? , New York: Oxford University Press, 1998

p.33, Chapter 2, ‘Picasso ‘s “Dusty Manikins” ‘

[ 17 ] 5.p.609

[ 18 ] Eisenman.S.F.,1997, Gauguin ‘s Skirt, London, Thames and Hudson Ltd.Chapter 1 ; Alien Scenarios p.30

[ 19 ] Eisenman.S.F.,1997, Gauguin ‘s Skirt, London, Thames and Hudson Ltd.Chapter 1 ; Exotic Scenarios, p.29

[ 20 ] 8.p.6

[ 21 ] 7.p.146

[ 22 ] 18.p.653

[ 23 ] 19.p.107

[ 24 ] 25, p.83

[ 25 ] 5.p.611

[ 26 ] Eisenman.S.F.,1997, Gauguin ‘s Skirt, London, Thames and Hudson Ltd.chapter 1, alien scenarios.p.38

[ 27 ] 8.p.6

[ 28 ] 10.p.238 ‘Chapter 8 The Danger of Difference ; Picasso and ‘Africa ‘ around 1930 ‘

[ 29 ] 10 p.239 ‘Chapter 8 The Danger of Difference ; Picasso and ‘Africa ‘ around 1930 ‘

[ 30 ] 16.p.57

[ 31 ] 5.p.612

[ 32 ] 17.p.462

[ 33 ] 17.p.463

[ 34 ] 28.p.51 Chapter 2 ‘fetishism and Manner

[ 35 ] 2.8.p.51

[ 36 ] 28.p.51 Chapter 2 ‘fetishism and Manner

[ 37 ] 28.p.55 Chapter 2 ‘fetishism and Manner

[ 38 ] 5.p.612

[ 39 ] 27.p.30

[ 40 ] 32.p.49

[ 41 ] 27.p.30

[ 42 ] 27.p.31

[ 43 ] 29.p.615

[ 44 ] 29.p.620

[ 45 ] 29.p.619

[ 46 ] 30.p.296

[ 47 ] 27.Stepan.P.,2006, Picasso ‘s Collection of African and Oceanic Art: Masters of Metamorphis, Munich ; London, Prestel, intro.p.33

[ 48 ] 27.p.33

[ 49 ] 28.p.55 Chapter 2 ‘fetishism and Manner

[ 50 ] 28.p.55 Chapter 2 ‘fetishism and Manner

[ 51 ] 1.p.621

[ 52 ] 15.p.175, chap 7‘from Papeete to mataiea. ‘

[ 53 ] 15.p.176, chap 7‘from Papeete to mataiea. ‘

[ 54 ] 26.Gs. Tahiti p.53-chap-Gauguin: Artist and Ethnographer by Philippe Peltier

[ 55 ] 31.p.37

[ 56 ] 15 ( symbolism of Paul Gauguin ) chap 7, p.165-p.166

[ 57 ] 31.p.37

[ 58 ] 31.p.38

[ 59 ] 15 ( symbolism of paulPaul Gauguin ) chap 7, p.165-p.166

[ 60 ] 15 ( symbolism of paulPaul Gauguin ) chap 7, p.167

[ 61 ] 15 ( symbolism of paulPaul Gauguin ) chap 7 p.169

[ 62 ] Eisenman.S.F.,1997, Gauguin ‘s Skirt, London, Thames and Hudson Ltd chapter 2, ‘sex in Tahiti ‘ p.91

[ 63 ] 21.p.75

[ 64 ] 21p.76

[ 65 ] Eisenman.S.F.,1997, Gauguin ‘s Skirt, London, Thames and Hudson Ltd.chapter 2, ‘Sex in Tahiti’.91

[ 66 ] 22.p.599

[ 67 ] 15.p.214-215

[ 68 ] 15.p.214

[ 69 ] 15.p.214

[ 70 ] 15.p.216

[ 71 ] 23.p.119

[ 72 ] 22.p.598

[ 73 ] 26‘Gauguin: Artist and Ethnographer ‘ , p.56

[ 74 ] 26. ‘Shapes and Harmonies of Another universe ‘ by Babara Stern Shapiro p.126

[ 75 ] 26. Shapes and Harmonies of Another World ‘ by Babara Stern Shapiro. p.125

[ 76 ] 11.p.117

[ 77 ] 15.p.216

[ 78 ] 26. p.56 Gauguin: Artist and Ethnographer ‘ by Phillippe Peltier ‘ in Gaguin Tahiti.

[ 79 ] 21.p.85

[ 80 ] 20.p.161

[ 81 ] 11.p.103-105

[ 82 ] 11.p.117

[ 83 ] 20.p161

[ 84 ] 18.p.661

[ 85 ] .27.p.31 Introduction

[ 86 ] 15.p.180

[ 87 ] 15.p.177

[ 88 ] Eisenman.S.F.,1997, Gauguin ‘s Skirt, London, Thames and Hudson Ltd Chapter 2 ; ‘sex in tahiti’.p.91

[ 89 ] Eisenman.S.F.,1997, Gauguin ‘s Skirt, London, Thames and Hudson Ltd chap 1 alien scenarios. P.29

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