MSB brainstorming

18 May 2017

Dr Great Art Episode 6: Genius in Small Things: Chiaroscuro

Jan 3, 2017
A short Artecdote illustrating how important innovation often arises in apparently unpretentious discoveries. This is exemplified by chiaroscuro, the technique in paintings of using radical light-and-dark.

Read more at http://drgreatart.libsyn.com/episode-6-genius-in-small-things-chiaroscuro
 
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Here is the script (NOT a transcript as I change elements when recording).
 
Dr Great Art Podcast Six
"Genius in Small Things, Chiaroscuro."


Hi this is Mark Staff Brandl, with the sixth "Dr (Great) Art" brief podcast. I hope you enjoy it and come back for each and every one.

Today we have a short Artecdote illustrating how important innovation often arises in apparently unpretentious discoveries. "Genius in Small Things, Chiaroscuro." This will be exemplified by Chiaroscuro, the technique in paintings of using radical light-and-dark. Yet it can be seen in MANY such discoveries, from Contrapposto to Perspective and the relativistic anti-perspective of Cubism.

Let me begin with the Renaissance and its ending in Mannerism. 'Mannerism' is the term for the transition period around 1550/1580 between the Renaissance and the Baroque. Mannerists endlessly “sampled” and combined aspects of Michelangelo’s work. As summed up so well by famed art historian Walter Friedlaender, Mannerist art’s traits tended to be stretched proportions, capriciously patterned rhythm, broken symmetry, willful dissonance, unreal and unresolved space, overly fashionable (although not intellectual) theorizing, coldly calculated style, exaggeration of borrowed forms --- in short, confused over-refinement. Where Mannerism had sometimes-great artists such as Rosso Fiorentino or El Greco, it also included Alessandro Allori "who flooded all Tuscany with his insipid pictures," as stated by Friedlaender (in Mannerism and Anti-Mannerism in Italian Painting, originally published in 1925).

However weak, historical Mannerism was not merely a bewildered conjunction between the Renaissance and the Baroque. It was a necessary and meaningful passage, allowing the development of that less bizarre and more natural successor to the Renaissance, the Baroque. Some things simply must be worked through.

In this vein, we have required Postmodernism in art and culture at large in our time. Nevertheless, we have dragged out the learning phase far too long, for various commercial and sophistically careerist reasons. At the symbolically important time of the New Year when I am doing this, let us beghin to do the hard work of getting OUT of the malaise of our art-time and the rightwing backlash of our political time. But more about that in another podcast.

Back to Mannerism and Baroque. Mannerism transmuted into the Baroque by achieving an aggressive purposefulness, healthiness, a vigorousness that was the reverse of the Renaissance in technique (painterly as opposed to linear, spiral compositions in place of stable triangles, etc.), yet similar temperamentally. At least in strength!

Certain artists made Mannerist dissonance more practical, more individual, seemingly natural, less abstruse, more corporeal, more playful. They were able to accept influence without being driven into pastiche.

The way was shown by Cigoli, Cerano, the Carracci and most importantly Michelangelo Merisi da Caravaggio. These artists believed they were returning to a more classical form, when in fact they were integrating and uniting Mannerist traits into a new whole and thus transcending it by subsuming it.

Caravaggio gave density back to hue, brought forthright vision back through reference to everyday life, and replaced clutter with dynamic effect. His tools importantly included naturalistic reference and chiaroscuro — that amazing effect of radically strong light and dark which allowed him to plastically retain distortion by transforming it into theatrical space.

The realistic portrayal of a pre-framed, mediated yet real event, the stage. His simple breakthrough was astounding in its implications, empowering such later masters as Rembrandt, Rubens, Artemisia --- Artists calling themselves "Caravaggisti," who rallied to Caravaggio's art, even though the major art historian of his day, Giovanni Baglione and others, attempted to erase him from the record, hating him for his wild, rebellious lifestyle. And chiaroscuro has continued through to our day in Hollywood films and comics.

Art critic, art historian and psychologist Donald Kuspit has formulated three vital necessities for rejuvenating art in our postmodern times, when "the avant-garde [has died] from entropic pursuit of novelty." These requirements are: to find the heart of creativity in desire, to embrace idiosyncrasy, and to nourish one's yearning for healthiness. I see this as a desire to develop art which encourages unconventionality and manifests a desire for maturation on the part of the creator. Even if that maturity itself is not reached, the desire and will to achieve it is drive enough. The struggle to mature is a synecdoche of the will to reach psychological healthiness. A playful maturity, replacing a deadly solemn immaturity.

Caravaggio's simple 2 point solution to achieving a new maturity (in his work, if not in his life), one advancing beyond Mannerism was: 1) observational details and most of all 2) chiaroscuro. This shows how great genius, useful progress, often lies in what after-the-fact appears to be a simple discovery! An uncomplicated, visual invention yielding grand innovation and solutions to problems then troubling all artists. Radical light-and dark! This did not require massive tsunamis of textual theory or permission from any academicists.

I believe similar brilliant, metaphor(m)al breakthroughs can be found when analyzing the development out of any transitional period into a strong one. They appear almost effortless in hindsight, yet in truth required intense effort, making and studying, looking. Visual thinking.

Genius and Breakthroughs are often in the in Small Things: Chiaroscuro

Thanks for listening. That was "Dr (Great) Art" podcast number 6. If you wish to hear more cool, exciting and hopefully inspiring stuff about art history and art, come back for more. Also I, Dr Mark Staff Brandl, artist and art historian, am available for live custom Performance-Lectures. In English und auf Deutsch.

I take viewers inside visual art and art history. Entertainingly, yet educationally and aesthetically, I analyze, underline, and discuss the reasons why a work of art is remarkable, or I go through entire eras, or indeed through the entirety of art history. The lectures often take place with painted background screens and even in my painting-installations.

You can find or contact me at
www.drgreatart.com/
book me at www.mirjamhadorn.com
or find me at Facebook, Twitter, Instagram

Dr Great Art Podcast Episode 5: Santa Claus's Look!


Dec 12, 2016
Christmas time! A podcast about how Santa Claus LOOKS --- the history of his visual appearance. St. Nicholas, Thomas Nast, Fred Mizen, myths like Coca-Cola, Luther, the Orthodox Santa, "Twas the night before Christmas," and more including the Swiss Samichlaus and Schmutzli!

Read more at http://drgreatart.libsyn.com/episode-5-santa-clauss-look
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Here is the script (NOT a transcript as I change elements while recording)-

Dr Great Art Podcast Five
"Santa Claus's Look"

Hi this is Mark Staff Brandl, with the fifth "Dr (Great) Art" brief podcast. I hope you enjoy it and come back for each and every one.
Today, because it is Christmas time, I want to do a short podcast about how Santa Claus LOOKS --- the history of his visual appearance.

First, for my European listeners --- a BIG surprise: No matter what is repeated, even by so-called experts on TV, it has almost NOTHING to do with Coca-Cola! Yes, they use him, and do some of the most visually beautiful TV ads at Christmas, and have done ads since the 1920s. The first Santa ads were directly based on the drawings of political cartoonist Thomas Nast, who we will get to soon. In 1930, artist Fred Mizen painted a department-store Santa in a crowd drinking a bottle of Coke, and that lead to all the future ads. This was the more modern version, but that image of Santa had long appeared overall and elsewhere in the US --- Mizen was a great illustrator though.

Furthermore, even though it's often said that Santa wears a red coat because red is the color of Coca-Cola, Santa appears in a red coat because he is a version of St. Nicholas, who was a bishop, originally painted in a variety of clothing colors, but finally in those of a cardinal, oddly enough. Thus scarlet, or red.
Santa Claus, also known as Saint Nicholas, Saint Nick, Kris Kringle, Father Christmas, the Weihnachtsmann, or simply Santa, is of course the legendary figure of Western culture who is said to bring gifts to the homes of well-behaved children on Christmas Eve (24 December) and the early morning hours of Christmas Day (25 December), in MOST cultures, but not ALL (you'll hear more about that in the following).

The modern Santa Claus grew out of traditions surrounding the historical Saint Nicholas, a fourth-century Greek bishop and gift-giver of Myra, as I said.

Plus in the mix is the British Father Christmas, the Dutch Sinterklaas, and the holidays of Twelfth Night and Epiphany, the Three Kings (the gift-giving Magi of the Bible) and Befana, --- who in Italy is the legendary old woman who delivers gifts to children on Epiphany Eve (the night of January 5). Santa Claus also absorbed elements of the Swedish Santa Claus (so close to Nast's drawings.)
The German figure of the Christkind, a sort of fairytale version of the Christ Child --- was created by Luther to be an attempt to eliminate the reverence for Santa Claus --- uptight guy! Especially since he is responsible for bringing the heathen Christmas Tree back into the holidays! I was raised a Lutheran and am a Christian and love the idea of Santa in any form. It could be worse: Puritans banned the holiday entirely in 1647, as Hitler and the Nazis sought to do repeatedly after 1933, settling for progressively taking all Jesus and God references out of it slowly but surely, turning them into racist, Hitler and pagan-esoteric references.

Back to positive! Santa Claus is usually drawn as a chubby, cheerful, white-bearded man, with spectacles — wearing a red coat with white fur collar and cuffs, white fur-cuffed red trousers, who carries a bag full of gifts for children. This image became popular in the United States and Canada in the 19th century due to the significant influence of the 1823 poem "A Visit From St. Nicholas" by Clement Clarke Moore  --- ( You know "Twas the night before Christmas, when all through the house..." etc.) and most of all the influence of caricaturist and political cartoonist Thomas Nast.
Thomas Nast (1840 –1902) was a German-born American caricaturist and editorial cartoonist the "Father of the American Cartoon." He created the political symbol of the elephant (Royal animal) for the Republican Party and popularized the donkey (working animal) for the Democrats. He also solidified and popularized the image of Uncle Sam, the female version of him named Columbia, and more. 

For Nast, and the poem mentioned, Santa was a small elf-like person. This changed as living humans began to disguise themselves as Santa for various functions --- his "Official Helpers" as my mom Ruth told me when I asked, a little too perceptive, why there were so many Santa Clauses running around.

For my American and other non-Swiss listeners, the Swiss version, Samichlaus, is rather different. He is not exactly a jolly good fellow. He is not mean spirited either, but a kind of disciplinary figure originally!
Every year on December 6, NOT 25th, kids get visited by him and his assistant "Schmutzli". They emerge from their hidden cottage in the woods, not on a sleigh of flying reindeer, but rather shuffling through the snow with a donkey!
These days, whether they have been naughty or nice, children are left with a bag full of walnuts, peanuts, chocolates, tangerines and ginger breads, etc.
BUT in the past, the companion known as Schmutzli (dirty or raggedy perhaps) in the German part of the country and Père Fouettard (from "whip") in French, who carries a broom of twigs, would theoretically give out punishment to children whose behaviour throughout the year had been bad!
Over the years though, and despite retaining his foreboding appearance, Schmutzli has evolved into a more benign figure.

The Orthodox Santa also bears mentioning. Christmas is celebrated for three consecutive days, starting with Christmas Day, which is usually later than ours, January 7th, as their day is based on the Julian calendar that pre-dates the Gregorian calendar, (and is usually more closely tied to the Jewish dates). For many Orthodox Christian kids such as Russians January 7th or the New Year celebrations, are the big deal!

This is when 'Grandfather Frost' (known in Russian as 'Ded Moroz' or Дед Мороз) brings presents to children. He is always accompanied by his Grandaughter (Snegurochka).
Whoever brings you gifts, which symbolizes the great, generally undeserved gifts we get from the Higher Being in life, I hope he or she or it blesses you! Merry Christmas, Happy Hanukkah, Happy Kwanzaa, Io Saturnalia, Happy Festivus, Happy Yule/Winter Solstice, and the Buddhist greeting: May all sentient beings know the peace and compassion taught by both the Buddha and Jesus.
Thanks for listening.

That was "Dr (Great) Art" podcast number 5. If you wish to hear more cool, exciting and hopefully inspiring stuff about art history and art, come back for more. Also I, Dr Mark Staff Brandl, artist and art historian, am available for live custom Performance-Lectures. In English und auf Deutsch.
I take viewers inside visual art and art history. Entertainingly, yet educationally and aesthetically, I analyze, underline, and discuss the reasons why a work of art is remarkable, or I go through entire eras, or indeed through the entirety of art history. The lectures often take place with painted background screens and even in my painting-installations.
You can find or contact me at
www.drgreatart.com/
book me at www.mirjamhadorn.com
or on Facebook, Twitter, Instagram
 

Hans Bellmer: The Anatomy of Anxiety, by Sue Taylor, a Review

 First published:

HANS BELLMER: THE ANATOMY OF ANXIETY
by SUE TAYLOR

MIT Press 2001 £27.50, $42.95
310 pp. 5 col/121 mono illus
ISBN 0262201305
Review by Mark Staff Brandl, artist and art historian


Why do so many of us in art and art history find the art of Hans Bellmer (1902-1975) enticing? Feminists such as I expect to despise the work due to its clear and vicious misogyny. Conservatives anticipate dismissing the art because it manifestly wallows in perversion. Nevertheless, even these viewers are won over in the presence of the art works themselves — at least to the extent of admitting its theoretical and aesthetic interest. This German-born Surrealist is known for his notorious, life-size pubescent dolls and the photographs he made of them. In these works, the female figure is deformed, dismembered and threatened in ominous situations. In short, Bellmer's art is often distressingly disturbing. Sue Taylor, the author of this study, does an admirable job of analysing the conundrum one feels in appreciating Bellmer's art, with neither apologising for, nor vilifying the artist.

An art historian concentrating on modern and contemporary art, Sue Taylor received a B.A. in art history from Roosevelt University, and an M.A. and Ph.D., both also in art history, from the University of Chicago. She has taught at the School of the Art Institute of Chicago, the University of Illinois at Chicago, and Northwestern University. Taylor was Curator of Prints and Drawings at the Milwaukee Art Museum and Associate Curator at the Smart Museum in Chicago. Currently, she is a professor in the art department at Portland State University in Oregon. Taylor is also an accomplished and engaging art critic having published in the Chicago Sun-Times, Art News, the New Art Examiner and Art in America.

With the currently fashionable interest in abjection among various contemporary curators, Bellmer's work should be in vogue. It has been suggested that Bellmer may be a modern cult figure, inspiration for artists Paul McCarthy, Jake and Dinos Chapman, and others. However, such contemporary creators often seem to be manneristically copying Surrealist formulae, rather than being inspired by them, for the superficial purpose of simple shock effect. This all the more drives us back to the raw and fearful power of Bellmer's work.

There is an art historical precedent for Bellmer's dolls, which he acknowledged and which Taylor discusses. Expressionist Oskar Kokoschka commissioned a doll in Berlin in 1918, intended as a simulacrum of his former mistress, Alma Mahler. The great difference between these two artists lies in the fact that Bellmer visually accentuated his dolls' artificial status, making his position far more intricate and perplexing.

Taylor's remarkable book helps to elucidate the wedding of attraction and repulsion in Bellmer's work by drawing on psychoanalytic theory, while questioning the artist's own psychoanalytically informed interpretation of his art. Bellmer presented himself as an exemplary case of the Freudian Oedipal son. Taylor suggests that his attitude was far more complex, involving feminine identification. However, she is not an apologist for Bellmer's misogyny. As the artist's own declarations reveal, using psychoanalytic theory to interpret him is intricate. Bellmer often displayed his own familiarity with Freud, forcing one to wonder how much of his artistic approach involves the conscious manipulation of Freudian themes.

Unfortunately, as in most studies influenced by Freudian theory, many other facts of Bellmar's life, especially wider sociological ones, are somewhat disregarded as possible explanations or influences. Subjects touched on only lightly by Taylor include the artist's admitted alcoholism, his childhood in Germany during the First World War, his being labelled as degenerate by the Nazis, his emigration, the death of his wife, and others. Freudian theory in the scholarly world at large is in dramatic decline. Perhaps in response, psychoanalytic thought seems to have erected its last line of defence in the quasi-scientific domain of art and literary theory, fields which seldom demand rigorous concrete or logical proof. Although Taylor is an avowed proponent of Freudianism, fortunately for this book her feminist suspicion of master theories and her high standard of scholarship wins out. She quotes one of Donald Kuspit's alternative, post-Freudian yet still psychoanalytic definitions in her discussion of fetishism. For art historians attracted to the psychoanalytic, including Taylor, Kuspit's notions of idiosyncrasy, maturity and health could offer a liberating future inspiration and source. It fits particularly well with Taylor's own predominant approach in this book, wherein she extends earnest, sympathetic thoroughness within a sceptical frame of thought. This Denkmethode rises above her forays into standard, classic Freudianism (primal trauma, castration complex, and so on).

Bellmer's work does beg for psychoanalytic interpretation of some strain. From the early 1930s in Germany until his death in Paris in 1975, the artist steadfastly remained occupied, if not obsessed, with sexual subject matter. His frequently repeated assertions of father-hatred may seem suspect, yet the neurotic repetitiveness of Bellmer's pornographic representations suggest captivity in compulsion. Taylor sees in this masculine anxieties inspired by the female sex, repressed homoerotic attachment to his father and a attendant sense of guilt and fear. She proposes that as a result, the artist internalised an identification with women , which brought on all the disquieting aspects of Bellmer's art. Furthermore, this paradoxical combination of the objective and subjective, the feminine and masculine, empathy and attack, is what creates viewers' simultaneous attraction to and repulsion from his art.

Pointedly, Taylor has commented in an interview that she chose to avoid the congratulatory term erotic, choosing to clearly describe the work as pornographic. Whereas she initially "set out to take revenge on him", she came to realise that Bellmer was "a thoughtful, well-read, and sensitive individual, a real intellectual." In her research, she came to "admire his conception of the artist as an 'anti-specialist,' as he put it, interested in poetry, engineering, carpentry, psychiatry, psychoanalysis, and more." Taylor also discovered that "the women he attracted were remarkable". She comments that she "tried to give voice to these women in my book, to take seriously what they had to say about Bellmer." Her book does this extraordinarily well, and thereby imparts an entirely new and intriguing discovery concerning his art, adding credence to Taylor's claim that Bellmer's work contains as much identification with the feminine as abuse of it.

This alone would make Taylor's book praiseworthy. However, there are several further reasons to read this book. First, the book causes one to personally ponder the question of the combined attraction and repulsion of Bellmer's art. Second, Taylor has a genuinely readable writing style, graceful conveying her solid scholarship. Third, some of the photos are published for the first time and the book includes valuable texts by Bellmer previously unavailable in English. Finally, and most significantly, Taylor has accomplished a bona fide critical achievement, born of scholarship, poststructuralism and feminism. She combines detailed aesthetic evaluation with the "hermeneutics of suspicion" into fresh comprehension and appreciation of Bellmer's art, thereby offering a new and more balanced understanding, one never ideologically simplistic, but rather complexly heterogeneous.


15 May 2017

Dr Great Art, Episode 13: "The Nine Arts and the Nine Muses"

Dr Great Art Episode 13: Nine Arts and Nine Muses
There are traditionally Nine Muses and Nine Arts, frequently linked to one another. This is my attempt to concoct a fresh, contemporary version of this system for no darn reason other than pure, cultural fun.
http://drgreatart.libsyn.com/episode-13-nine-arts-and-nine-muses

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Here is the script (NOT a transcript as I change elements while recording).


Dr Great Art Podcast Thirteen
"The Nine Arts and the Nine Muses "


Hi this is Mark Staff Brandl, with the thirteenth "Dr Great Art" brief podcast. I hope you enjoy it and come back for each and every one.

Today we have a little arcane fun.
"The Nine Arts and the Nine Muses "

There are traditionally Nine Muses and Nine Arts, frequently linked to one another. My ex-Latin professor Dr Clemens Müller helped me with a weird idea I had, to concoct a fresh, contemporary version of this system for no darn reason other than pure, cultural fun.

In Greek mythology, the Muses are nine goddesses who personify fields of artistic endeavor. They are used in modern times to refer to inspiration, often with creators half-jokingly referring to their own personal artistic muse, as if they were a form of quirky guardian angel with endless numbers but unpredictable demands. In addition, the word amuse has its roots in their name.

The number of Muses began as three, quickly expanded to four and finally, still in ancient Greek times, to nine. The Muses were not assigned standardized divisions of poetry/song until late Hellenistic times. The assignments themselves were not completely hard and fast even then. Apparently, in the 19th century, that age of grand systemizing, various "duties" and forms of art were assigned to them, with which they are now identified, although there are several versions of the system.

Likewise, traditionally, there is a numbered list of the Arts. The number itself has varied widely, from five to nine, generally. Originally they were all versions of poetry and literature, with the addition of dance, comedy (theatre), tragedy, and usually history and astronomy. To the ancient Greeks, all forms of literature were forms of poetry, and therefore of music, as poetry was sung. Ricciotto Canudo, an Italian film theoretician living in France, claimed in 1911 that film was the sixth art. Later, Canudo renumbered his list, in the article Reflections on the Seventh Art, making film the seventh. Then, in 1964 Claude Beylie, (Beh-lee) a leading French film academic, said that comics were the ninth art, as Beylie felt that television was the eighth.

As I said above, the Muses, usually nine, were often assigned art forms, especially in the 19th century. This activity began to cross with that of numbering the arts to produce various strange and enchanting lists. One common one was the following:

Calliope was the muse of epic poetry. Clio was the muse of history. Erato was the muse of love poetry. Euterpe (Evterpeh) was the muse of music. Melpomene was the muse of tragedy. Polymnia was the muse of sacred poetry. Terpsichore was the muse of dance. Thalia was the muse of comedy. Urania was the muse of astronomy.

However, nowadays it is usually different — we see history and astronomy as sciences, so Clio and Urania have to get other jobs. Additionally, we see all poetry as one art form, so Calliope, Erato and Polymnia have overlapping functions. We also think theatre is one thing, not comedy and tragedy as separate, so Thalia and Melpomene have to work together.

Taking into account current divisions, utilizing Clemens' vast knowledge (he is also a scholar of ancient Greek), thus considering the meanings of the Greek names of the Muses, here is my list, for our Postmodern times:

Dr Great Art Version

The Nine Arts and Nine Muses

1) painting (including drawing and photography) — Polymnia
2) sculpture (including installation) — Clio
3) theatre — Melpomene
4) architecture — Urania
5) music — Euterpe
6) dance — Terpsichore
7) literature — Calliope
8) cinema ("moving images" in whatever technological format,
so also TV, video, etc.) — Erato
9) comics (now universally called the ninth art, the only really fixed
"number term" nowadays, and the most recent) — Thalia

Some notes:
Polymnia, all painting is somehow sacred, celebrates vision; her name means "many hymns," but is not exclusively sacred, it also means "many songs of praise," "many paeans," "many expressions of joy." That's painting to me. Drawing as an aspect of painting is clear, but also photography is, I believe, indeed photo-graph-y, i.e. "drawing with light," thus a form of painting.

Clio, sculpture was originally born of works of commemoration, seeking "monumental presence." A solid remembrance, related to Mneme, the unnamed precursor of the Muses, the Muse/goddess of memory. Clio's name is from the root meaning "recount" or "make famous".

Melpomene, theatre, because tragedy is clearly now the queen of drama. There is an enduring tradition of paintings of famous actresses posed as Melpomene.


Urania, architecture, ---" heavenly measure," mathematics embodied, is now more architecture than astronomy.


Euterpe, music, she keeps her original job, which was one of the few rather fixed points, and her name means rejoicing/singing well, singing with delight, to please well.


Terpsichore, dance, she too keeps her traditional assignment, and her name fits it well ("delight of dancing").

Calliope, literature, because literature, whose queen is nowadays the novel, was all born of epic poetry; "beautiful-voiced," "beautiful speaking."

Erato, film/cinema, well, you know --- love stories, eroticism, reigns in movies; even the fact that "eros" implies a more superficial form of love seems appropriate; one of her sites was a pilgrimage place for star-crossed lovers in ancient times; her name means something close to "lovely."


Thalia, (meaning “blooming,” "flourishing," the amused muse), comics/sequential art, because the term for comics in most languages (incl. comics, funnies, manga, etc.) is a form of "comic story" or "amusing art."

Of course, I must add, the numbering is not intended to be historical, moreso to relate to generally occurring or earlier such lists. The first seven arts on our list all "began" united, and furthermore united with religion and magic. "Ur-humans" painted themselves and their clothes and walls (painting), carried and wore masks and fetishes and props (sculpture), in a sacred space or shelter (architecture), while dancing to music which told stories (dance, music and literature), usually acted out (theatre) in order to worship (religion) and affect the natural or spiritual world (magic) and so on. They then slowly divided into constituent parts.

The last two are combinations. Cinema photograhs theatre, in a way. Comics is the mongrel child of literature and drawing. So both are painting mixed with another form. TV is only a technological variation on film, and not much of its own thing yet anyway. Computer (so-called digital) forms in the future are also only technical variations, not essential ones. If it moves it's cinema (or animation, a form of cinema borrowing heavily from comics). If it's still, it's a form of painting/photography/drawing. Yes, a piece of code in itself is almost math, but a piece of pigment in itself is dirt, not painting. Interactive is indeed a new dimension, but I suspect that is philosophically a widening of painting, if static, or cinema, if moving. It will usually also be sequential, yet multistranded, thus I would put it under Thalia.

That was "The Nine Arts and the Nine Muses"

Thanks for listening. That was podcast number 13. If you wish to hear more cool, exciting and hopefully inspiring stuff about art history and art, come back for more. Also I, Dr Mark Staff Brandl, artist and art historian, am available for live custom Performance-Lectures. In English und auf Deutsch.

I take viewers inside visual art and art history. Entertainingly, yet educationally and aesthetically, I analyze, underline, and discuss the reasons why a work of art is remarkable, or I go through entire eras, or indeed through the entirety of art history, or look at your desired theme through the lens of art history. The lectures often take place with painted background screens and even in my painting-installations. most recent ones were on the image of Social work in Art History, "Kunstgeschichte in Schnelldurchlauf, Sozialarbeit in der Kunst," Self-Portraits by Artists from Prehistoric through Postmodern Times“, and the entire History of Postmodernist Art from 1979 through today.

You can find or contact me at
www.drgreatart.com/

book me at www.mirjamhadorn.com
or find me on Facebook, Twitter, Instagra


Dr Great Art Podcast Episode 12, Why 'Dr Great Art'?

A very short 4 minute episode concerning how this podcast, the accompanying performance-lectures in painting-installations, and indeed the art historian and artist Mark Staff Brandl himself came to be called 'Dr Great Art.'
http://drgreatart.libsyn.com/episode-12-why-dr-great-art

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Here is the script (NOT a transcript as I change elements when recording).


Dr Great Art Podcast Twelve
"Why Dr Great Art?"

Hi this is Mark Staff Brandl, with the twelfth "Dr Great Art" brief podcast. I hope you enjoy it and come back for each and every one.

Today we have a very short Artecdote, the shortest till now, about the name of this podcast and the project of which it is a part.

Why the Name? Why Dr Great Art?

"Dr Great Art," the name of this project, or indeed for me, arose out of witticisms a few students of mine made. As I teach "from the hip," usually the entire survey of Art History, and in 5 various programs, I do not always immediately know exactly how far into history I made it in the last class session. Of course I have extensively planned where we are supposed to get to, as I have so little time to cover the whole survey (usually between 30 to 35 sessions for about a minimum of 40 major periods, epochs, movements). But some classes go slower, or more quickly as we get into interesting discussions.

Therefore, I am known to ask at the beginning of class, "WHEN are we?"

One student found this reminiscent of the famous British time-travelling science-fiction character Dr Who. She commented that I was a "Dr When." The class and I laughed.

Others joined in, and, as they also know I have an interest in comics, suggested that I was more like Dr Strange or Dr Fate, thus "Dr Art."

Finally, a few others revealed that they most appreciated that I helped them enjoy what was great, or not, in art. This reminded me of the wonderful radio and live concert programs on music by Rob Kapilow titled "What Makes It Great," which I often promote. This is INDEED my goal, in teaching, in my Performance-Lectures in Painting-Installations, and in these podcasts --- to make art history interesting, exciting, and useful today.

The students thus settled on me being "Dr Great Art." So, as egocentric as it may sound, I do not mean I personally am great, although I hope so, but that the works I highlight are. Or maybe not. I point out WHY works of art are great, or why not, and offer criteria for that, and passion as well. If you don't like or understand art, then you haven't met me.

Dr Who Music

That was "Why Dr Great Art?"

Thanks for listening. That was podcast number 12. If you wish to hear more cool, exciting and hopefully inspiring stuff about art history and art, come back for more. Also I, Dr Mark Staff Brandl, artist and art historian, am available for live custom Performance-Lectures. In English und auf Deutsch.

I take viewers inside visual art and art history. Entertainingly, yet educationally and aesthetically, I analyze, underline, and discuss the reasons why a work of art is remarkable, or I go through entire eras, or indeed through the entirety of art history, or look at your desired theme through the lens of art history. The lectures often take place with painted background screens and even in my painting-installations. most recent ones were on the image of Social work in Art History, "Kunstgeschichte in Schnelldurchlauf, Sozialarbeit in der Kunst," the image of the dog in Art History, and the entire history of Postmodernist Art from 1979 through today.

You can find or contact me at
www.drgreatart.com/
book me at www.mirjamhadorn.com
or find me on Facebook, Twitter, Instagram