ADAD Assessment 3
Some poems we included in our final work.
Poems by rupi kaur ‘milk and honey’, ‘the sun and her flowers’
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ADAD Assessment 3
Some poems we included in our final work.
Poems by rupi kaur ‘milk and honey’, ‘the sun and her flowers’
ADAD Assessment 3
ADAD Assessment 3
So for our final assessment for ADAD, we will need to produce a work based around an event. First we needed to agree on a weekly concept to base our assessment around. We chose an overlap of weekly concepts relating to context and time and body politics.
We communicated over facebook messenger and agreed to make a video for our final assessment. We had an idea set to discuss disassociation and isolation from the environment and were planning to have our video clips recorded by the week. Our depiction for the video was to have a series of landscape videos in different locations recording our surrounding for at least 1 minute. However, the figures that appear in the video will be trimmed and whitened out. After taking the videos, we didn’t continue with our original idea because it was both time consuming and it conveyed the same thing as the original videos.
With our recorded video clips we conducted some research on possible poetries to include. In the end we went with Rupi Kaur because of her straight-forward choice of words addressing issues relating to herself. We sourced poetries from her books, ‘milk and honey’ and ‘the sun and her flowers’. Initially, we were looking for poems about isolation, until we saw the poems about her cultural experiences. This gives a more specific experience of isolation.
In the end, we produced a visual poetry audiobook of mundane events in our everyday lives. The backgrounds were all still, which was intended so that the primary focus was on the voice and thoughts of the narrator. There was minor movements in people to show that the world still moves around us. The voices were read in a soft and wispy tone to sound like thoughts. The pauses between poems and the slow pace create suspense to make the audience want to hear more of the narrator’s journey; follow their personal thoughts. It gives insight into our thoughts as second generation immigrants because of the point of view shot. The wide angle shots with people walking at a distance to show the isolation of the individual in comparison to the people walking by. It shows our detachment from the environment during our thoughts; our thoughts regardless of where we are. The everyday locations reinforce that these are our everyday thoughts.
Group member: Jamil Lahoud and Divya Hirani
Bibliography
SARAH GOFFMAN. (2018). HOME. [online] Available at: http://www.sarahgoffman.com [Accessed 3 Sep. 2018].
Runway. (2009-10). The Art of Sarah Goffman - Runway Australian Experimental Art. [online] Available at: http://runway.org.au/sarah-goffman-forgery-uttering-blue-white/ [Accessed 3 Sep. 2018].
Preetha, P. (2017). Indian Henna Designs – Unfold Deeper Meanings & Significances. [online] Indian Fashion Blog with Latest Trends for Women – FashionLady. Available at: https://www.fashionlady.in/indian-henna-designs-unfold-deeper-meanings-significances/13903 [Accessed 8 Sep. 2018].
Fine Art America. (2015). Abstract Mandala Collage by Phil Perkins. [online] Available at: https://fineartamerica.com/featured/abstract-mandala-collage-phil-perkins.html [Accessed 10 Sep. 2018].
Instagram.com. (2018). PAYAL SHARMA/ HENNA ART SYDNEY (@hennabypayal) • Instagram photos and videos. [online] Available at: https://www.instagram.com/hennabypayal/?hl=en [Accessed 6 Sep. 2018].
Final Work+ Statement
Statement
For my major project, I continued to engage in the same research topic, that being “Can creative acts be rebellious when rebellion has become canonized in art, design and media histories? What would a contemporary creative rebellion look like?”. After feedback from assessment 1, I was told to have a look at Sarah Goffman’s works, as my experiments of henna on inanimate and mundane objects were reminiscent of her designs. Most of Goffman’s works are concerned with the aesthetic qualities of discarded mass produced objects. In ‘Plastic Parts’ (2009), Goffman appropriates the aesthetics of traditional Chinese Blue and White porcelain painting and applies it onto recycled plastic containers, challenging material concerns and experimenting with the presumptions of linear design evolution. Inspired by Goffman’s creative rebellion of participating in untraditional and unconventional practice methods to convey an important message, I began conducting my own experiments and discovering my own message.
Following on from the first assessment, I continued to look at the same concept, which was using henna as a material, removing it from its traditional context and placing it onto mundane objects, removing historical significance. All my experiments were a collective progress that essentially enabled me to perfect my technique of using henna for the final work.
For experiment one, I began scribbling in my visual art book a few designs with a henna cone. Upon doing this, I discovered that it was quite different and the technique involved me not scraping and touching the paper with the cone, but rather letting the henna paste fall into place, preventing smudges and stains.
For my second experiment, I engaged with more intricate designs. Using my friends hand as a canvas, I performed a very intricate and long henna design that I was inspired by from one of the henna pages I follow on Instagram, ‘Henna by Payal’. Her designs showcased unique and beautiful sophistication, created using a small and thin henna cone. It was through her technique that I really started to pay attention to the application of henna.
Initiating my third experiment, I began to explore further in depth the actual meaning of the henna designs that are most commonly used to decorate the hands of brides on their wedding day. I wanted to approach my final work from a more cultural aesthetic and this would’ve enabled me to move a step forward in that direction. Like Goffman, I recycled a plastic object, this being a small plate and I attempted to make it an aesthetic piece, removing henna from its cultural context and placing it onto a mundane object. After two design attempts and judging from the final work, I didn’t really like how it looked on the cheap transparent material. Analysing the final look, I came to discover that the transparency distracted the design itself and didn’t make it stand out to its fullest, and so for my next experiment I was going to try a new material.
For my fourth and final experiment, I tried a different material to resolve the problem of having the designs be distracted. Making my mundane object two small white glass plates, I performed two thin and simple but intricate designs using the henna cone. Taking into acknowledgement the techniques I learnt from the previous experiments and inspiration from other henna artists, the final two plates were of their finest standard. The white solid background, really did the henna design justice and it appeared stronger. After receiving feedback from friends and family, it was then decided that these two were going to be part of my final work.
Inspired by Phil Perkin’s digital artwork of an abstract mandala collage, I decided to make my final work a collage of the two plates I designed, to showcase my designs and the aesthetic quality of it. After taking a quality photo which really portrayed that sharpness of each stroke of henna, I took to Photoshop to edit the lighting/brightness, making sure it was well contrasted against the henna and ensuring it stood out. Using Adobe Spark, I created a pattern, placing one image after the other and alternating the pattern on the second row. I then removed the border that divided the pictures so that it looked like one big canvas and not a collage. I thoroughly found the final piece to look aesthetic, as all the elements came together really well, this being the lines, space, colour/brightness, repetition and balance.
Final Work
Abstract Mandala Collage is a piece of digital artwork by Phil Perkins
Inspired by Phil Perkin’s digital artwork of an abstract mandala collage, I decided to make my final work a collage of the two plates I designed, to showcase my designs and the aesthetic quality of it. After taking a photo of the two plates, I took to Photoshop to edit the lighting/brightness, making sure it was well contrasted against the henna and ensuring it stood out. Using Adobe Spark, I created a pattern, placing one image after the other and alternating the pattern on the second row. I then removed the border that divided the pictures so that it looked like one big canvas and not a collage.
Experiment 4
For my fourth and final experiment, I tried a different material to resolve the problem of having the designs be distracted. Making my mundane object two small white glass plates, I performed two thin and simple but intricate designs using the henna cone. Taking into acknowledgement the techniques I learnt from the previous experiments and inspiration from other henna artists, the final two plates were of their finest standard. it was then decided that these two were going to be part of my final work.
Experiment 3
I began to explore further in depth the actual meaning of the henna designs that are most commonly used to decorate the hands of brides on their wedding day, to achieve a more cultural aesthetic.
Like Goffman, I recycled a plastic object, this being a small plate and I attempted to make it an aesthetic piece, removing henna from its cultural context and placing it onto a mundane object.
After two designs, I came to a realisation that it wasn't that aesthetic and the transparent object ruined the design itself.
TIME TO TRY A NEW MATERIAL ASAP!
Experiment 2
In the second experiment, I engaged more with intricate designs. Using my friends hand as a canvas, I performed this long henna design that i appropriated from one of the henna pages I follow on Instagram, ‘Henna by Payal’. Her designs showcased unique and beautiful sophistication in which her technique of using thin strokes inspired me to pay extra attention to the application of henna.
Experiment 1
Experiment one was simply a test run for trying out henna on a surface other than the body which is what I’m normally used to. For experiment 1, I scribbled a design that popped into my head onto a page of my visual arts diary. It was a new experience and I discovered that the more i let it touch the paper the more it created smudges and stains. The technique i learnt from this experience was to not let the henna cone drag along the paper like a pencil, but rather let the henna paste fall from the cone and into place, preventing smudges and stains.
Assessment 2
Research/Inspiration
Topic of research:
“Can creative acts be rebellious when rebellion has become canonized in art, design and media histories? What would a contemporary creative rebellion look like?”.
Sarah Goffman, Plastic Arts, PET plastics, enamel paint, permanent marker, 2009. Photo: Michael Myers.
Anon, (2018). [image] Available at: https://www.tattstr.com/products/anamitra-mandala [Accessed 3 Sep. 2018].
Installation artist Sarah Goffman’s practice involves transforming discarded materials and waste of consumer society. In her work ‘Plastic Parts’ (2009), Goffman appropriates the aesthetics of traditional Chinese Blue and White porcelain painting by placing it onto recycled plastic containers. Her use of PET and other plastics, permanent marker, enamel paint and hot glue, challenge material concerns and experiment with the presumptions of linear design evolution.
Her ability to create something so aesthetic out of something that is not so very appealing like recycled “trash” is what drew me to explore this artwork. Through her message and rebellious choice of materials and unconventional art methodologies, I perceived this artwork to be a contemporary creative rebellion.
Inspired by her message and the intricacy in her works as well as the designs of mandala art, I decided to continue exploring the same concept and material from my last assessment. This concept was using henna, (a traditional Asian/Middle Eastern temporary body tattoo that is used for weddings and other festivities), and removing the cultural context of it by placing it onto mundane objects. This is my contemporary creative rebellion.
Class activity
Mika Benesh
and you in my arms, 2018. Heat transfer on glass. 240 x 290 mm.
The large fabric placed on a white wall at Kudos Gallery was quite intriguing. Pinned at the top of a simple white square wall and draping all the way down and out towards the floor, the installation was hard to judge. I liked the idea of having it loose and layed out on the floor, allowing viewers to observe it from every angle, however having it hung up like that, distracted the piece off its aesthetic quality.
Final work: Presentation
Artist statement
2) ‘Can creative acts be rebellious when rebellion has become canonized in art, design and media histories? What would a contemporary creative rebellion look like?
Scrolling through Instagram I discovered Indian pop artist Nimisha Bhanot, whom in her 2012 series “Pinup Girl” focuses on subjects of Indian women who are portrayed as both confident and sexually liberated. Traditional South Asian art is described to be somewhat conservative as well as “very rich in it’s variety of creative expression”, in terms of techniques, motifs, and subject matters, Bhanot places her work among those propelling the contemporary movement of South Asian art—a movement that she characterises as invested in tradition, as well as in identity and individualism.
Inspired by Bhanot’s feministic approach through a cultural lens, I decided to do the same but through my own experiences as a South Asian woman. For my first experiment using mixed media, I explored universal issues women face in society, these being unrealistic expectations they have to adhere to because of societies preferences.
Doing something completely different, for my second and third experiments I took a keen interest in henna. Henna is traditionally used for special occasions like holidays, birthdays and weddings in India, Pakistan, Africa, and the Middle East. However, during the 90s in the US, it became a popular form of temporary body decoration, and has grown worldwide since. In my experiments I create various henna designs on different materials, such as glass jars and canvas’s to portray how I perceive a creative rebellion. This concept being removing something from its traditional context and placing it onto mundane objects, eliminating historical significance.
Continuing the concept above, for my final work I decided to make it subjective. Using my body as a canvas I created a series of photographs of me in traditional South Asian attire and on my hand were quotes I applied using henna. The four quotes aim to make bold statements, criticising and challenging traditional sexist South Asian views on women, in which some continue to exist. By removing henna from its traditional context and further using it to criticise some people’s misogynistic mentalities, I attempt to create a contemporary creative rebellion, challenging western and traditional ordeals of art.
Final Work
Experiment 3
For experiment 3 i had continued with the same concept as i had explored in experiment 2, however i had applied henna onto a canvas, challenging western ordeals of art.
Experiment 2
After discovering i want to look at this project from a cultural lens, I took my passion of doing henna and incorporated it into a piece of work. Henna, also known as mehndi, holds great importance in not only Indian culture, but Pakistani, African and the Middle Eastern cultures as well. The practice involves creating embellishing designs on the body with thick paste created from the crushed dry leaves of the aromatic henna plant. Henna is traditionally used for special occasions like holidays, birthdays and weddings, however has taken a cultural shift in the western world. Today, henna has became a very popular form of temporary body decoration, used in festivals of all sorts and applied in places other than the traditional hands and legs. The purpose of applying henna to the jar and candle was to remove the henna of its traditional context and place it onto mundane objects, eliminating significance.
Research:
Health Advice World. (2018). Significance of Henna in Indian Culture and How To Be A Pro At It – Health Advice World (Updated June 2018). [online] Available at: https://healthadviceworld.com/how-to-draw-henna/ [Accessed 9 Aug. 2018].
Silknstone.com. (2018). Silk & Stone - Origin and History of Henna. [online] Available at: https://silknstone.com/About-Henna.html [Accessed 9 Aug. 2018].