文化有根 創意是伴 Bridging Creativity
Since the 1970s, Senga Nengudi has explored the social and physical limits of the human body by alluding to gender and race through abstract sculptures and improvisational performances.
The R.S.V.P. series of sculptures, which are made of familiar materials such as pantyhose and sand, mimic the female form but are stretched, pulled, and twisted into distended proportions. Inspired in part by her experience of motherhood, Nengudi works with nylon mesh “because it relates to the elasticity of the human body. From tender, tight beginnings to a sagging end…” Nengudi’s materials often simulate the corporeal, with nylon replacing skin and sculptural configurations suggesting the moving body.
Nengudi (née Sue Irons, American, b. 1943) was born in Chicago where she spent her early childhood. She was raised in Los Angeles, where she studied art and dance, then spent an influential year in Tokyo, Japan. As part of a radical, Black avant-garde in Los Angeles, she often collaborated with other artists including David Hammons and Maren Hassinger, among others. She lived in New York City in the early 1970s and the pioneering Just Above Midtown Gallery in Harlem featured her work in 1977.
Senga Nengudi: Improvisational Gestures is the artist’s first solo museum survey and features work from the 1970s to the present, including documentation of early performances.
This exhibition was co-organized by the Museum of Contemporary Art Denver and University of Colorado, Colorado Springs, Gallery of Contemporary Art. It was co-curated by Nora Burnett Abrams, Curator, MCA Denver, and Elissa Auther, Windgate Research Curator, Museum of Arts and Design.
Generous support for Senga Nengudi: Improvisational Gestures is provided by Dedrea and Paul Gray.
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Albums: 故事人心靈素質
Location: https://resources.depaul.edu/art-museum/Pages/default.aspx
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布爾迪厄·合法性的暴力~~競爭的群體被差別分開,這些差別基本上處於時間順序中。這個系統給予信用這樣一個地位並非偶然:通過競爭的斗爭實現的對合法性的規定,被所有傳佈文化信仰的熱忱行動強化,這種對合法性的規定,乃溫和的暴力,依靠受害者的同謀得到實施,並且能夠賦予對需要的隨意規定以一種由遭受暴力的人所要求的解放使命的外表,所以,這種對合法性的規定傾向於產生作為需要的奢望,這種奢望先於完全實現自我滿足的手段而存在… —— 引自章節:第二章 社會空間極其變化
(摘自:布爾迪厄的《區分副標題: 判斷力的社會批判》(Distinction); 副標題: A Social Critique of the Judgement of Taste; 作者: Pierre Bourdieu 皮埃爾·布爾迪厄(Pierre Bourdieu [1930年-2002年];出版年: 2010-04-23;出版社: Routledge;頁數: 640;中文版譯者: 劉暉;出版社: 商務印書館;出版年: 2015-10頁數: 943)
布爾迪厄:符號暴力行動理論
符號暴力行動理論可以運用於醫生、巫師、神父、預言家、傳道者、教師、精神病醫生或精神分析專家。(布爾迪厄,《再生產》前言)見[法]布爾迪約等:《再生產:一種教育系統理論的要點》,邢克超譯,北京:商務印書館,2002年,第6頁。
张静《分析邏輯》
案例分析既可以運用定量材料,也可以運用定性材料,但無論使用什麼材料作為證據,都不應偏離社會科學研究的一般分析邏輯:觀察現象、描述特征、建立界定、比較類型、展示過程、分析影響、探索機制、尋求解釋、達到證明。 ......敘述不僅關注故事材料,也關注解釋和背景,即使對象是單個行動者的行為,也需要理清“順序關聯”,探討“互動模式”。......以社會事實為證據,運用社會科學分析工具,推斷或求證社會現象之間的影響性關聯。......通過講故事發現這些知識(而非講故事本身),是社會科學案例分析的基本目標。張靜:案例分析的目標——從故事到知識(2)
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