Kovach Imre Barna* and Murray Hunter
Metaphorically, new art trends are like volcanoes. They erupt along the tectonic fault lines of colliding and shifting cultures. No one can predict when an eruption will occur. Nor can the length and magnitude be known until after the event.
Art goes through violent changes when cultures shift, leading to new trends and paradigms, due to the tectonic nature of cultural vista.
Today’s art world is a very well mapped out universe consisting of a few thousand leading galleries, museums, a few hundred influential curators and art fair organizers, writers and critics, wealthy collectors and institutions, and of course, the artists themselves.
The artwork is a USD 64 billion a year industry. It mirrors socio-economic trends and itself has become globalized, with different regions within.
Contemporary art is considered a financial asset class, where the promotion, investment, and protection of this asset has taken on priority within the art industry.
Art has become financialized. Financial institutions and fund managers have joined art collectors in creating their respective portfolios of art. Today’s definition of good art is that it is saleable and the definition of a good artist is that he or she is marketable.
The prices of contemporary art have grown to spectacular heights, where the million dollar range for art pieces is very common, and some artists sell their works for tens of millions dollars.
However, if somebody buys a painting for millions dollars, what they are actually buying is a stretched canvas and paint. The actual material value of a painting is a tiny fraction of the purchase price. The price of the art work is based on and justified by opinions within the art community which give a certain value and importance to the artist as a brand. The artist becomes a brand with a price tag.
Within the art world, stability is an important factor because nobody wants a cultural shift which can suddenly devalue art assets. However such devaluations happen from time to time and affect whole periods of historical art.
The large difference in valuation cannot be justified by artistic quality. Its real cause is the pressure on the existing paradigm for change. Certain periods of arts and their paradigms can “fall out of favour”, where the drop in interest leads to falling prices for that particular category. Consequently, art works from this category which were highly priced in their period of popularity can be bought today at ‘give away’ prices. At the same time artists whose work in some way is compatible with the emerging paradigm change, may see their art receive much greater appreciation. This would result in revaluation, resulting in the acknowledgement of their importance and higher price for their works. For instance academic painters, who are almost completely forgotten today, were well known and popular in the 19th century, where they commanded praise and high prices for their works.
The impressionists were not considered to be serious artist in their time. For example, Manet’s painting caused a scandal at the annual exhibition in Paris. However, today Manet, Monet, Cezanne, Pisarro and other impressionists (and post impressionists) command sky high prices. The once so famous academicians then lost their prestige, where their prices went down. Consequently, there is no real interest in them from collectors, art writers and museums. They wait for the moment of rediscovery if it ever happens.
The authors believe that within the art world today, innovation is carefully contrived to keep the market buoyant to make sure that the ‘stars’ of yesterday are the ‘stars’ of today.
From the beginning of the 20th Century there was a revolt against the academic style, where the concept of art for art prevailed. The modernists added two more concepts, that of creating art from art and art about art.
Today’s contemporary artists don’t really look at nature or reflect upon their inner feelings. Rather, they are much more interested in the global dialogue than taking a look at the inner world.
A new tectonic shift is coming
The familiar images of today’s modernist art works which are art for art, art about art, and art from art creations will soon be seen in a new perspective. A tectonic shift in culture and globalization will stir up art movements based upon traditions, scared philosophies and teachings, with its symbols and colours embedded within cultural themes. Patrimonial art which is embedded within cultural themes of traditional lifestyles and beliefs will collide with contemporary art, the art of global capitalism.
By patrimonial art, we mean contemporary art with the intent and knowledge of transmitting sacred tradition.
However, the two art paradigms are not compatible.
Sacred tribal patrimonial art most often consists of thousands of year old symbols and teachings which provide advice and guidelines for all aspects of life.
Patrimonial art is not art for art. It has a much higher goal of seeking to maintain the heritage of harmony and balance of traditional rite, rituals, and spirituality. Patrimonial art is embedded within nature itself. Patrimonial art has a teaching and healing function and establishes the values of humanistic community.
In contrast, contemporary modernist art is a financial asset class. Its goal is to establish a saleable brand, being the artist’s name, which creates a high valuation based upon a consensus between the players of the art world.
There is also a mythology about contemporary art. The assumption that contemporary art is one of the highest social achievements of people within society. Thereby placing the discipline on a cultural plane that is viewed as something pure and uncorrupted.
Contemporary art is consequently seen as being one of the most valued artefacts of society, being collected in art galleries, museums, and in private collections around the world, unquestionably considered to be at the pinnacle of human prowess.
In such an environment of closely connected curators, critics, gallery owners, artists, and fund managers, value is created and maintained in the interests of small select groups.
In contrast, patrimonial art doesn’t yet have a plane of entry into the art establishment. The deep meanings contained within and the sacredness of patrimonial art may not help in creating financial value. However a patrimonial art work may have deep cultural value within the community, religion or spiritual schools it originates from. Ultimately, this may translate into monetary value as well.
An eruption is coming from within the ranks too. Many contemporary artists are not completely signed up to the modernist paradigm. Many have interest in art outside the bounds of modernism. They often admire sacred patrimonial art influenced by it and resort to embedding the ideas of patrimonial art into their own works.
One example here is Picasso and his fancy of African tribal art.
There are also indicatory trends in the culinary arts and gastronomy which have parallels to the art world. Australia is going through a small renaissance of traditional bush foods and fusion gastronomy, bringing together food influences from different culinary cultures, is now the order of the day within restaurants and food malls all over the world. Traditional herbal remedies are now more popular than ever.
There are many modernist artists now working within Indian, Asian, African, and South American indigenous communities , where local artists are influencing them with intellectual and style inputs within modern art pieces.
A special case which should be followed is Australia. Community artists have transformed sacred ancient patrimonial designs into modern art where gallery valuations went through the roof in recent years.
There were many ‘natural nations’ in existence before colonialism and its child globalism. Many of the natural nations are still here upholding their culture and art traditions which influenced contemporary art. Working within these two paradigms requires contemporary artists to start looking within once again.
This is beginning to affect the appearance of modernism.
A new patrimonial art is emerging with global outreach nurtured by sacredness and cultures of ‘natural nations’, like the indigenous communities in the Americas, Africa, Asia, and Australia. This trend will meet modernism and collide with it.
When these two tectonic plates collide, a process happening now, sacred patrimonial art will break the plate of modernism. Along the break lines a number of eruptions will occur in the form of new patrimonial art centres emerging across the globe.
This will cause a paradigm shift in the art world similar to the one which happened when modernism started.
The result will be a new patrimonial art paradigm that will incorporate the values and sacredness of many cultures that have been unable to express themselves in the globalized community of today. Art in the not too distant future will reflect some of the old traditions of the past and present.
The age of modernism is barely more than 100 years and thus has a minuscule timeframe when compared to patrimonial art. Patrimonial art has been in existence for thousands of years.
When we see modernism reflecting age old patrimonial art, we will come to our senses. We will stop believing that art is for art, art is about art, and art is from art. This will challenge the concept of art as a financial asset, that the best pieces of art are the ones that sell for the most.
Every artist knows deep down that his or her talent and dedication is not for developing financial assets.
The greatest art ever produced by humankind was never produced for sale or profit. Art was not pegged down by its potential of creating value, except for the intrinsic values of perfection, culture and spirituality.
The tectonic shift in the art world and the emergence of new patrimonial art styles across the globe carries with it the potential to make art free once again by unshackling creativity.
Ultimately the reason for making art and owning art will be rethought. The concept of branding and price tags developed by the organized artists of the modern era who have reverted into factory production of their pieces for profit will be challenged.
The new patrimonial art will provide a venue for valuable traditions, spiritual and aesthetic that are quickly disappearing off the face of the earth today due to globalization. By serving the community providing it with its symbols, identity and self-esteem, by making a people’s tradition alive and active again new patrimonial will have a much wider acceptance and more functions than modernist art could ever have.
* Kovach Imre Barna is an independent spiritual teacher, thinker, calligrapher, painter, and sculptor.
“Kharibulbul” festival represents a multi-ethnic, multi-confessional and multicultural Azerbaijan
As a country of multiculturalism, Azerbaijan promotes the cross-cultural dialogue inside the country, but also at the regional level. The modern Republic of Azerbaijan regards the existence of a people as the result of the civil and political self-determination of the peoples in Azerbaijan. For the time being, Azerbaijan is populated by representatives of over 30 national minorities such as Talysh, Kurd, Lezghi, Tat, Russian, Ukrainian, Georgian, Inghiloy, Tatar, Avar, Ahyska Turk, Jewish, German, Greek and others. All of them enjoy the cultural societies. Representatives of three main religious confessions – Islamic, Christian and Judaic communities participate jointly at various public ceremonies and cultural events. Support and preservation of the cultural diversity are reflected in the State policy of Azerbaijan.
The ongoing clashes near Nagorno-Karabakh started after Armenia attacked Azerbaijani civilians and military on September 27. Azerbaijan won its historic Victory in 44 days, liberated its lands, dealt crushing blows to the enemy, and defeated Armenia. As a result of this defeat, Armenia was forced to sign capitulation and surrender. Thus, Armenia’s 30-year policy of aggression has come to an end. During this time, the glorious Azerbaijani Army has liberated many settlements from the enemy. Thousands of citizens have volunteered for military service across the country to fight Armenia’s increased military aggression. The volunteers come from various ethnic, religious, social backgrounds and are united around the cause to restore the country’s territorial integrity as well as justice.
Despite all this, Azerbaijanis are not the enemy of the Armenian people. Azerbaijan is a multinational state. Thousands of Armenians live in Azerbaijan, primarily in Baku. Armenia, which has created a society intolerant towards other nations and religions, has tried to completely erase the ancient Albanian, Orthodox, Muslim religious and cultural heritage that historically existed in the occupied territories of multi-ethnic and multi-religious Azerbaijan. It has either completely destroyed cultural and spiritual heritage of the Azerbaijani people or falsified their history and origins by Armenianizing and Gregorianizing it. In the occupied territories of Azerbaijan, mosques, temples and cemeteries, historical monuments, museums, libraries have been destroyed and looted, Caucasian Albanian Christian temples and Russian Orthodox churches have been Gregorianized, mosques have been turned into barns and subjected to unprecedented insults such as keeping animals forbidden in Islam in them. The Armenian regime, which has been pursuing aggressive policies for years, has ignored the norms of international law and international humanitarian law, has committed environmental crimes in the occupied territories through fires, the use of phosphorus bombs, poisonous substances and mines. Today, Armenians living in Nagorno-Karabakh region, also they can normally live only within the Azerbaijani state. The Azerbaijani people are tolerant.
It is also well known by the world public that the Republic of Azerbaijan, diverse in terms of ethnic and religious background, fought to liberate its historic territories from occupation that had nothing to do with Christianity. Secondly, Muslims, Christians, and Jews – representatives of all nations and religions living in our country – fought alongside Azerbaijanis in the armed forces of Azerbaijan. These people were united around the “ Karabakh is Azerbaijan!” slogan by Mr. Ilham Aliyev, Commander – in – Chief of the victorious army, and not false religious appeals. Among them are those who displayed unequalled heroism falling martyrs, wounded, and awarded with supreme orders and medals of the Republic of Azerbaijan.
As with the beginning of the conflict, there are lots of officers and soldiers – representatives of the nations and religious communities living in Azerbaijan – who serve in Azerbaijan’s national army and display outstanding valor in liberating our country from occupation. Azerbaijani nation doesn’t discriminate between its heroic sons and martyrs on ethnic and religious background.
Mr. President Ilham Aliyev, who played a major role in this historic victory of Azerbaijan, said the followings: “Our advantage lies in the fact that representatives of all nations living in Azerbaijan feel themselves as comfortable as in their families and motherland. The fraternity and friendly relationships between various nations is our big wealth and we have to protect it. Our policy will also be pursued in the future. Representative of all the nations living in Azerbaijan displayed outstanding courage and heroism in the Second Karabakh war, falling martyrs, fighting for the cause of Motherland, and embracing death under the Azerbaijani flag. This is the society we have in our country and it is our big wealth».
For your information, “Kharibulbul” music festival, bearing the name of symbolic flower growing in Shusha, was first organized in Shusha’s fabulous Jidyr glade in May 1989. 30 years later on May, the 12th “Kharibulbul” music festival in Azerbaijan’s cultural capital Shusha was organized by the Heydar Aliyev Foundation and will be held every year hereafter.
Musical creativity of different nations living in Azerbaijan on Jidyr glade within the festival was introduced devoted to “ Multiculturalism in Azerbaijani music” as a program comprising folk and classic musics.
Representatives of various nations living in our country demonstrated stage performance. All nations living in Azerbaijan have contributed to our joint victory. The Patriotic War once again proved that all nations live in fraternity, friendhips, and solidarity in Azerbaijan and there is national unity and solidarity in the country.We are sure that Shusha will host numerous music festivals and international conferences.
Priyanka Banerjee exposes the harsh realities of rape culture in India in her short film “Devi”
Priyanka Banerjee is the writer and director of the award winning film “Devi”. Devi as a film explores ideas related to rape culture in India. The entire short film is shot inside a theatre style single room. All the women in the film are sitting together in a room after their death and discussing how crowded the room is getting. The plot soon reveals that all these women have been raped.
The climax of the film catches all viewers off-guard and exposes them to the harsh realities of today’s India.
Tell us more about your journey as a director and writer
I have no formal education in writing and direction. I took theatre arts in school and got a little experience there and then started a theatre company, Leogirl Productions (today it does content and video for clients). Along the way, I taught myself screenwriting from online courses. Many people believe that films are very technical. However, I think that if you are curious enough, you can learn it on the job. My first short film was released in 2016. I did not then imagine that I would work on a film which will win the filmfare. The idea for Devi came along in 2018 and it took a while to work on the idea and bring it to the screen.
What inspires you to make films?
Movies are very relatable. I end up thinking of movies most often when I am having a moment – good or bad. I think of movie scenes which relate to how I am feeling all the time. I think movies are capable of leaving a deep impression on people and creating an impact. I want to create an impact on people via my storytelling and make films which people will remember.
What inspired you to write and direct Devi?
My very first draft was actually called candlelight. However, once the film was ready, our producer Niranjan Iyengar suggested we call it “Devi” and that immediately stuck.
When the Kathua Rape case happened a few years ago, I watched the news on television and felt numb. For the first time ever, I did not have a reaction to something that usually impacted me a lot. This scared me a little. Not having a reaction meant that rape news was normalised, I was desensitised. I wrote Devi with that frustration in mind.
I am someone who takes time to write and work on films. I started working on Devi in 2018 however, it finally only released in March 2020.
Why was Royal Stag barrel select short films chosen as a platform to launch Devi?
The producers generally choose which platform a film should release on. Royal Stag Barrel Short Films has a great collection of films and I am happy that the film found the right platform for release.
What strikes you as the most impactful scene in “Devi”?
I was deeply impacted by two scenes in the film, even as I was writing them. One scene was when the maushi told the medical student, “You are studying for an exam you are never going to give”. The second impactful scene is a more popular one. It was when the little girl walked into the room and the deaf girl signed and told her, “You are safe here”. The scene implied that the girl was finally safer after her death than while alive. Both scenes impacted me as I was writing them, and I’m glad they were received the same way.
What can be done to change rape culture in India?
I think rape is not so much about sex as it is about power. Many Indians’ sexual desires are repressed, desires are considered taboo, not to mention there is a total lack of empowerment even when it comes to education or employment. Therefore, they find empowerment is hurting another. Not to mention the total lack of sensitivity when it comes to how women are spoken of by the media, by politicians, by influencers in everyday life. Each of these things causes a systemic rot which has to be cleaned out with every generation. Awareness of these various aspects of what can take us to the root of the problem, I think.
Art Is a Mirror Of The Magnitude Of Human Achievement
The ‘From Culture for Peace to Culture of Peace’ (known also as the Culture for Peace – Unifying Potentials for the Future) Initiative was once again participating in the ‘Vienna Processes’ conference series program by wishing to emphasize the importance of cultural diplomacy in the processes of creating and maintaining dialogue and the well-being of society.
On the historic date of March 08th – International Women’s Day, a large number of international affairs specialists gathered for the second consecutive summit in Vienna, Austria. This leg of the Vienna Process event titled: “Europe – Future – Neighbourhood at 75: Disruptions Recalibration Continuity”. The conference, jointly organized by four different entities (the International Institute for Middle East and Balkan Studies IFIMES, Media Platform Modern Diplomacy, Scientific Journal European Perspectives, and Action Platform Culture for Peace) with the support of the Diplomatic Academy of Vienna, was aimed at discussing the future of Europe and its neighbourhood in the wake of its old and new challenges.
This highly anticipated conference gathered over twenty high ranking speakers from three continents, and the viewers from Australia to Canada and from Chile to Far East. The day was filled by three panels focusing on the rethinking and revisiting Europe and its three equally important neighbourhoods: Euro-Med, Eastern and trans-Atlantic (or as the Romano Prodi’s EU Commission coined it back in 2000s – “from Morocco to Russia – everything but the institutions”); the socio-political and economic greening; as well as the legacy of WWII, Nuremberg Trials and Code, the European Human Rights Charter and their relevance in the 21st century.
The event was probably the largest gathering since the beginning of 2021 for this part of Europe.
For this occasion, the selected work of artist Alem Korkut is on the Conference poster.This artist work with the motto/message: ‘Sustainable Future – Quo Vadis?’ is a standing part of the Initiative project. This previously launched initiative refers to the visual arts and the engagement of artists in the field of ‘culture for peace and culture of peace’.
“Europe Future Neighborhood” Conference poster
In addition to the artistic visualization of the theme and message of the conference (same as it was a case with the first conference in the series ‘Vienna Process’), this Conference leg was closed in the big hall of the Austrian Diplomatic Academy with a well-chosen artistic musical performance.
This time, conference participants and attendees were able to listen to the selected parts of Suite No. 1 in G major for solo cello from J.S. Bach, performed by Japanese artist Reine Hirano.As a solo and chamber musician she performs in concert halls worldwide, including the Konzerthaus in Vienna and the Suntory Hallin Tokyo.
It was to emphasize the importance of culture, science and arts as essential binding and effective tool of cultural diplomacy. Utilized to support dialogue, these types of interventions of the Culture for Peace– Unifying Potentials for the Future Platform already became a regular accompanying part of the ‘Vienna Process’, which makes it special – quite different from the usual conference forms of geopolitical, legal and economic contents.
Conclusively, art – indeed – is a mirror of the magnitude of human achievement, but also a message of how fragile those achievements are.
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