Saturday, January 25, 2020

Carnival against capital: a comparison of Bakhtin,Vaneigem and Bey
GAVIN GRINDON
Department of English and American Studies School of Arts, Histories and Cultures 
University of Manchester Oxford Road Manchester M13 9PL
ABSTRACT
Since the mid 1990s, many anarchists and Marxists, drawing on the writings of Hakim Bey, the Situationist International and Mikhail Bakhtin, have increasingly articulated the concept of ‘carnival’ as a valuable form of resistance that merges the political and the aesthetic. This essay looks at these writings and the cases they make, and examines the extent to which they form a coherent body of thought.The central texts under discussion will be Mikhail Bakhtin’s
Rabelais and HisWorld , Raoul Vaneigem’s The Revolution of Everyday Life
and Hakim Bey’s TAZ:The Temporary Autonomous Zone, Ontological Anarchy, Poetic Terrorism




Symbolic Death and Rebirth in Little Francis and Down Below

Kristoffer Noheden

Abstract

In 1940, the surrealist artist and writer Leonora Carrington (1917–2011) was incarcerated ina Spanish mental asylum, having been pronounced “incurably insane.”

Down Below , an account of the incident first published in the surrealist journal VVV in 1944, acted as an important part in her recovery from mental illness. In it, she works through her experience in the light of her reading of Pierre Mabille’s (1908–1952) book Mirror of the Marvelous (1940).

This work let Carrington interpret the intricate correspondences she perceived during herillness through the imagery of alchemy, and allowed her to find a similarity between herexperience and the trials depicted in many myths, thus infusing her harrowing experiences with symbolic meaning.

This article discusses the significance of Mabille and his work forCarrington’s sense of regained health. This is further emphasised through a comparison ofthe motif of symbolic death in Down Below

with its depiction in Carrington’s earlier, partly autobiographical, novella “Little Francis” (1937–38). The depiction of a loss of self in this work prefigures the ordeals in Down Below, but it is only in the latter text that Carrington also effects a form of rebirth. The article proposes that the enactment of a symbolic rebirth means that

Down Below can be considered a form of initiation into the surrealist marvellous, and that Carrington’s experiences both parallel and prefigure surrealism’s concerns with esotericism, myth, and initiation, during and after the Second World War.

Keywords

Pierre Mabille; alchemy; myth; André Breton; esotericism; psychosis
Bauduin, T.M. 2014. Surrealism and the Occult. Occultism and Esotericism in the Work and Movement of André Breton. Amsterdam University Press/Chicago University Press.
2014

T. Bauduin, PhD -...

This book offers a new perspective on a long-debated issue: the role of the occult in surrealism, in particular under the leadership of French writer André Breton. Based on thorough source analysis, this study details how our understanding of occultism and esotericism, as well as of their function in Bretonian surrealism, changed significantly over time from the early 1920s to the late 1950s.
'Ithell Colquhoun, Surrealism and the Occult', 
Papers of Surrealism, Issue 9 (Summer 2011)
Papers of Surrealism, 2011

Victoria Ferentinou


The work of the British artist Ithell Colquhoun has been comparatively overlooked. Only in the last few years have a few publications appeared. This paper adds to these studies by reviewing Colquhoun's negotiation of surrealism and the occult and by exploring the impact that this twofold affiliation had upon her oeuvre. It lays particular emphasis on Colquhoun's revisionist tactics and her use of the occult as a site for personal enlightenment and reaffirmation as a woman artist. The discussion centres on Colquhoun's interest in androgyny, a hermetic motif also employed by the surrealists. The paper addresses Colquhoun's esoteric and feminist appropriation of the concept, delineates her trajectory as an artist and sheds light on the development of her mystical vision.

Issue: 9
Page Numbers: 1-24
Publication Date: 2011

Publication Name: Papers of Surrealism 

Take Two Emerald Tablets in the Morning_Surrealism and the Alchemical Transubstantiation of the World_Alchemical Traditions_MARVELL.pdf


Leon  Marvell



"Embodying the Androgyne: Psychoanalysis & Alchemical Desire in Max Ernst’s Men Shall Know Nothing of This (1923)", in Black Mirror, vol. 1: Embodiment, ed. Judith Noble et. al., London, 2016, pp. 176–194.


Daniel Zamani

This essay offers a new analysis of Max Ernst's 1923 composition "Men Shall Know Nothing of This". As the first emblematic example for the Surrealists' fusion of alchemy and psychoanalysis, the work played a seminal role in the gradual shift from Paris Dada to the rise of the Surrealist avant-garde. Informed by Ernst's early studies of Psychology and History of Art at the University of Bonn, the work marked Ernst as a key player on France's artistic scene and firmly placed an engagement with psychoanalysis at the forefront of the Surrealists' artistic and political agenda. Previous approaches to the painting have nevertheless traced its cosmological symbolism to one specific prototype: Freud's 1911 study on the so-called Schreber case, in which he analysed Schreber's neurotic obsession with the solar principle as an unconscious fixation on the father-image, supposedly indicative of an 'inverted Oedipal complex'. My paper argues against this dominant reading of Ernst's composition as a 'pictoral transcript' of Freud's case-study, first postulated by Geoffrey Hinton in 1975 and never seriously challenged in recent research on the artist. I aim to demonstrate that Ernst's psychoanalytically informed painting has to be considered instead as a sophisticated blend of several iconographic sources, resulting in the highly abstracted image of the alchemical androgyne as symbol of perfect oneness and harmony. Ernst's emphasis on the merging of microcosm and macrocosm, the male and the female, the human and the divine ultimately embraced the idea of alchemical symbolism as an unconscious expression of what C.G. Jung later termed the animus/anima archetypes. The use of an alchemical metaphor, which resonated with ideas of metamorphosis and gradual transformation into ever higher states of psychic perfection, was thus a particularly potent symbol for Surrealism's artistic and political aspirations, clearly signaling a new direction for the French avant-garde of the early 1920s.
Dada and Surrealism:
 A Very Short Introduction
David Hopkins 
The Surrealist Movement in Egypt in the 1930s and the 1940s


Ondřej Beránek 

Introduction
In the past decade, the crisis concerning types of literary self-expression has made the latest generation of Egyptian artists turn to the past to look for new sources of inspiration. Among other things, these artists have discovered their heritage in the Surrealist movement. The basic feature of this revived interest was the publishing of reprints of the most important books written by prominent members of the Egyptian Surrealist group called
al-Fann wa’l-urrīya (Art and Liberty), which was founded in Cairo thanks to the initiative of Georges Hénein, the leadinG Egyptian poet and Surrealism theorist. 
It should be noted that this event was accompanied by a “suspicious silence”1 on the part of country’s best critics and contemporary Egyptian literature historians. After 1946, another group, La part du sable ,continued the group’s cultural activities. Anwar Kāmil (1913-1991), one of thefounders of the Art and Liberty group and the editor-in-chief of its Arabic review,at-Taṭ awwur (Evolution) should be credited for this revival of Cairo heritage. It was his contribution that made it possible to publish, between 1987 and 1991 and in a limited print run, a range of important Egyptian Surrealist works.This paper attempts to depict the genesis and the main features of the Surrealist movement in Egypt and will be primarily concerned with the movement’s heyday during the 1930s and 1940s. It is beyond the reasonable scope of this paper to give a complete historical and aesthetic analysis of Egyptian Surrealism. Instead,emphasis will be placed on the examination of the basic trends in its evolution. The organization of the article therefore follows the development of the main features of Egyptian Surrealism. Consequently one may ask to what extent it is possible to  transfer certain art forms that were created under specific artistic,and above all historical, conditions to a cultural environment that is markedly different.The Surrealist group in Egypt, one of the most active in the world, was officially established on January 9, 1939, sixteen years after the publishing of the first Surrealist manifesto in Paris. Georges Hénein played an important part in the process; during his studies in France he got acquainted with the key representatives of Surrealism and he and André Breton, the Pope of Surrealism, even became friends. Besides Hénein, other people were important participants in creating the Egyptian group,namely Ramsīs Yūnān, Fu’ād Kāmil, and Kāmil at-Tilimsānī, all of whom were distinguished painters as well as writers. Hénein coordinated the Egyptian activities with the French group and other groups in the world, including Belgium, Great Britain, and the USA. The Egyptian Surrealist movement flourished during the first five years of its existence. The period 1940-1945 saw five Surrealist exhibitions in Cairo under the common label Macāriḍ al-fann al-ḥurr (The Exhibitions of the Free Art), where the Egyptian Surrealists tried to articulate all their theoretical concepts.