Simone Forti’s art developed within the overlapping circles of New York City’s advanced visual art, dance, and music of the early 1960s. Her “dance constructions” and related works of the 1960s were important for both visual art and dance of the era. Artists Robert Morris and Yvonne Rainer have both acknowledged her influence.
During a career that spanned more than forty years, from the late 1960s until his death in 2012, Michael Asher created site-specific installations and institutional interventions that examined the conditions of art’s production, display, and reception. At the Art Institute of Chicago, for example, he famously relocated a bronze replica of an eighteenth-century sculpture of George Washington from the museum’s entrance to an interior gallery, thereby highlighting the disjunction between the statue’s symbolic function as a public monument and its aesthetic origins as an artwork.
This anthology examines the expanded field of the moving image in recent art, tracing the genealogies of contemporary moving image work in performance, body art, experimental film, installation, and site-specific art from the 1960s to the present day. Contextualizing new developments made possible by advances in digital and networked technology, it locates contemporary practice within a global framework.
Materiality has reappeared as a highly contested topic in recent art. Modernist criticism tended to privilege form over matter—considering material as the essentialized basis of medium specificity—and technically based approaches in art history reinforced connoisseurship through the science of artistic materials. But in order to engage critically with the meaning, for example, of hair in David Hammons’s installations, milk in the work of Dieter Roth, or latex in the sculptures of Eva Hesse, we need a very different set of methodological tools.
For five decades, the artist Hans Haacke (b. 1936) has created works that explore the social, political, and economic underpinnings of the production of art. His works make plain the hidden and not-so-hidden agendas of those—from Cartier to David Koch—who support art in the service of industry; they expose such inconvenient social and economic truths as the real estate holdings of Manhattan slumlords, and the attempts to whitewash support for the Nazi regime, apartheid, or the war on terror through museum donations.
Jack Burnham is one of the few critics and theorists alive today who can claim to have radically altered the way we think about works of art. Burnham’s use of the term “system” (borrowed from theoretical biology) in his 1968 essay “System Aesthetics” announced the relational character of conceptual art and newer research-based projects. Trained as an art historian, Burnham was also a sculptor. His first book, Beyond Modern Sculpture (1968), established him as a leading commentator on art and technology.
Yayoi Kusama is the most famous artist to emerge from Japan in the period following World War II. Part of a burgeoning international art scene in the early 1960s, she exhibited in New York with Andy Warhol, Donald Judd, Claes Oldenburg, and other Pop and Minimalist luminaries, and in Europe with the Dutch Nul and the German Zero artist groups. Known for repetitive patterns, sewn soft sculptures, naked performance, and suggestive content, Kusama’s work anticipated the politically charged feminist art of the 1970s.
In the late 1950s, experiments such as the cybernetic sculptures of Nicolas Schöffer or the programmatic music compositions of John Cage and Iannis Xenakis transposed systems theory from the sciences to the arts. By the 1960s, artists as diverse as Roy Ascott, Hans Haacke, Robert Morris, Sonia Sheridan, and Stephen Willats were breaking with accepted aesthetics to embrace open systems that emphasized organism over mechanism, dynamic processes of interaction among elements, and the observer’s role as an inextricable part of the system.
From biennials and installations to participatory practices, contemporary art has come to embrace an aesthetic of democratization. Art’s capacity for democracy building now defines its contemporary relevance, part of a broader, global glorification of democracy as, it seems, the only legitimate model of politics. Yet numerous artists reject the alignment of art and democracy—in part because democracy has been associated not only with utopian political visions but also with neoliberal incursions and military interventions.
The boundary of a contemporary art object or project is no longer something that exists only in physical space; it also exists in social, political, and ethical space. Art has opened up to transnational networks of producers and audiences, migrating into the sphere of social and distributive systems, whether in the form of “relational aesthetics” or other critical reinventions of practice. Art has thus become increasingly implicated in questions of ethics.