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Sumerian Art

Saturday, September 17th, 2011

Sumerian Art

More than 4000 years ago the Sumerians settled in the valleys of the rivers Tigris and Euphrates. The Sumerians were the first human race to form a settlement and brought to an end the nomadic existence of humans till then. With settlement and forming of cities, the Sumerian inventions changed the way all of us live today. Things that we take for granted today like farming, calendar, wheels were all Sumerian inventions. Writing was discovered and the Sumerian art and culture was sophistication in itself. The Sumerian art can be easily separated into ritual objects, state objects and personal objects.

Dating from 2400 BC, archaeologists have found smooth, perfected and idealized features of the classical period in Sumerian art. Some of the portraits are in marble and others in black-gray diorite. Excavations have unearthed great skill and artistry in Sumerian art.

Sumerian art was complex and ornate with clay being the most abundantly used material. Stone, wood and metal had to be imported into Sumer. Painting and sculpture was the main median used and art was primarily used for religious purposes.

Sumerian art had Three-dimensional statuettes made of marble with an obvious hierarchy of size. The tallest statues were of the vegetation God almost about 30 inches in height. A number of statutes and sculptures were religious and depicted the mother goddess. Mother goddesses were worshipped in the hope of bringing fertility to women and crops. These were the next tallest statues. Smaller than these were the priests and the smallest were the worshippers. All statues have their heads uplifted and hands clasped with cylindrical bodies devoid of any gender differentiation. The clasped hands are the pose of supplication or portraying ‘wanting or waiting for something’. In Sumerian art the entire body of the statues is simple except the faces. This reinforces the power of the face with dominating eyes. The vast eyes would be inlaid with colored stones or enamel making them stand out.

These figures were stand ins used during religious rituals. The rituals involved leaving the stand-ins at the temple when a person died. These large eyed statues seemed to speak as they stared open eyed offering supplication to the gods on behalf of whoever donated them to the temples.

Another piece of Sumerian art was the standard or the banners, which was a part of the state. The figures on these banners pretty much summed up the Sumerian life in its entirety. One side of the banner had soldiers leading prisoners to the king, while the other side had a king holding a banquet and commoners bringing him gifts of livestock and farm produce and manufactured goods. This Sumerian art piece is 18 inches decorated with shell and lapis lazuli. The mosaic was designed in bitumen.

Sumerian merchants led their barley and textile filled caravans into Asia Minor and Iran returning with timber, stone and metals. Soon, these were used in making weapons and Sumerian art as well. The Sumerian art forms reflect on the culture and lifestyle of the ancient Sumerians.

Interstitial Art

Thursday, September 15th, 2011

Interstitial Art

The concept of interstitiality

The word interstitial means “between spaces,” and is commonly used to denote “in-betweenness” in several different cultural contexts. Architects refer to the leftover gaps between building walls as “interstitial space,” being neither inside any room nor outside the building. Medical doctors have used the term for hundreds of years to refer to a space within the human body that lies in between blood vessels and organs, or in between individual cells. Television station programmers refer to any short piece of content that is neither a show nor a commercial, but is sandwiched between them, as “an interstitial.”

How art can be interstitial

Take fiction as an example: If a librarian isn’t sure where to shelve a book, that may be because the material is interstitial in some way, not fitting comfortably into a single, conventional literary category.

For instance, when novelist Laurell K. Hamilton first began writing and publishing romances featuring vampires and fairies, bookstores faced a dilemma: How do you file these stories when you’re working in a system that clearly labels one shelf for romances, a second shelf for fantasies, and a third shelf for tales of horror? There’s no single, obvious answer, because such a novel is interstitial fiction, its essence residing somewhere in between the boundaries of these genres.

Or consider the performance artist Laurie Anderson: She might go onstage and sing, tell a spoken-word story, project shadow puppets on a screen, and play a hacked violin whose bow is strung with audio tape. Is she a singer, a monologist, a puppeteer, or some kind of tinkering instrumentalist? Classifying such an act as interstitial performance art would be imprecise but efficient and accurate.

The interstitial arts movement

In the mid-1990s, Delia Sherman, Ellen Kushner, Terri Windling, Heinz Insu Fenkl, Midori Snyder, Kelly Link, Gavin Grant, Gregory Frost, Theodora Goss, Veronica Schanoes, Carolyn Dunn,Colson Whitehead, and other American writers interested in fantastic literature found themselves commiserating over the common perception that the genre-oriented publishing industry found it difficult to market truly innovative fiction involving unusual, fantastical, or cross-genre elementsecause the mainstream literary fiction field demanded stories based in realism, while the fantasy field demanded stories that mostly followed the standard conventions of sword and sorcery or high fantasy.

Yet it seemed to the authors that some of the best literature was that which didn’t quite fit tidily into either category but instead was being discussed in terms of more amorphous, “in-between” descriptors such as “magic realism,” “mythic fiction,” or “the New Weird.” Further, the idea of interstitiality applied to other kinds of “in-between” fiction (unrelated to fantasy) and other “in-between” arts.

Over a period of several years, Kushner and Sherman prompted ongoing discussion about the importance of cultivating artistic “in-betweenness” led to the formulation of the broad concept of interstitial art. In 2002, literary scholar Heinz Insu Fenkl founded ISIS: The Interstitial Studies Institute at the State University of New York at New Paltz, and in 2003-04, Sherman & Kushner and some of their colleagues established the Interstitial Arts Foundation, a 501c(3) nonprofit organization dedicated to developing community and support for artists, arts-industry professionals and audiences whose creative pursuits are interstitial in nature.

Interstitial Arts Projects

Interfictions

In 2007, the Interstitial Arts Foundation published an anthology of interstitial fiction through Small Beer Press titled Interfictions. It features 19 stories from new and established writers in the USA, Canada, Australia, and the UK, and fiction translated from Spanish, Hungarian, and French. The anthology strives to “change your mind about what stories can and should do as they explore the imaginative space between conventional genres.”

The anthology raised several questions and started many debates on the nature of interstitiality as applied to fiction. Reviewers raised the question of how important the definition, or lack thereof, was to understanding the anthology as a whole and the stories individually. “The 19 stories contained within Interfictions serve as examples but not as points of an argument that could lead to a listing in a Funk and Wagnalls.”

Though many of the stories are written by science fiction, fantasy, and horror writers and contain fantastic or supernatural elements, Interfictions is not a genre anthology. “…interstitial fiction mixes and matches these preceptshost stories, science fiction, nursery rhymes, detective story, whatever may be handys part of a variegated prism to focus on the psychology of existence even while bending its collectively recognized state. …each “interfiction” shares this sense of disjointed narrative, but in very different ways that do not lend themselves to easy genre categorization.”

Table of Contents

Heinz Insu Fenkl, Introduction

Karen Jordan Allen, “Alternate Anxieties”

Christopher Barzak, “What We Know About the Lost Families of —- House”

K. Tempest Bradford, “Black Feather”

Matthew Cheney, “A Map of the Everywhere”

Michael DeLuca, “The Utter Proximity of God”

Adrin Ferrero, “When It Rains, You’d Better Get Out of Ulga” (translated from the Spanish by Edo Mor)

Colin Greenland, “Timothy”

Csilla Kleinheincz, “A Drop of Raspberry” (translated from the Hungarian by Nomi Szelnyi))

Holly Phillips, “Queen of the Butterfly Kingdom”

Rachel Pollack, “Burning Beard: The Dreams and Visions of Joseph Ben Jacob, Lord Viceroy of Egypt”

Joy Remy, “Pallas at Noon”

Anna Tambour, “The Shoe in SHOES’ Window”

Veronica Schanoes, “Rats”

La Silhol, “Emblemata” (translated from the French by Sarah Smith)

Jon Singer, “Willow Pattern”

Vandana Singh, “Hunger”

Mikal Trimm, “Climbing Redemption Mountain”

Catherynne Valente, “A Dirge for Prester John”

Leslie What, “Post hoc”

Delia Sherman and Theodora Goss, “Afterword: The Space Between”

External links

(international | independent | interstitial ) festival

Interstitial Arts Foundation

Toward a Theory of the Interstitial by Heinz Insu Fenkl

Coloring Between the Lines by Gregory Frost

Categories: Film genres | Literature | Art genres

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