In the absence of “grand narratives,” what we are left with is a politics of the personal that demands an accounting of any and all personal affectations, language, comportment, and private choices. Suddenly, everything we say, everything we do, how we do or don’t fuck, is lardered with almighty political importance.

Postmodern ideas demand that we accept that there supposedly is no objective truth, and turn instead to the wisdom of experience: our unique experience, which is the only thing any of us knows for sure. And like a pointillist painting, hopefully everyone’s discrete dot adds up to a big picture. Thus comes the emphasis on managing private trauma as an important site of activism.

tierradentro:

“Minotaur is Wounded”, 1937, Pablo Picasso.
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mangomamita:


Corsican vendetta knife with floral detail

che la mia ferita sia mortale"may my wound be deadly"
pedrolinares:

Pedro Liñares - (2012)Indian Ink on canvas
badbitch:

softcore-fuckery:

all i want

relationship like dis please

medievalpoc:

medievalpoc:

I came across a very interesting article recently in regard to western society and the use of color, which explores colonial history and historical context.

But consider this: in the things that we make or buy, color tends to be reined in. While there are some rule-breakers out there, generally speaking, we think that bright colors are acceptable in limited doses, but too much vivid color can seem like an assault on the senses, or we just dismiss it as tacky.

For instance, it would be considered fashionable to wear a bright pink tie, so long as the suit is gray, but in general, we would find it eccentric or odd to wear a bright pink suit with a gray tie. And in terms of home decor, we’ve had plenty of heated debates about how tacky or inconsiderate it is to paint one’s home in a “loud” color, and it’s been reported that the most popular color for home exteriors is white.

Chromophobia is marked, not just by the desire to eradicate color, but also to control and to master its forces. When we do use color, there’s some sense that it needs to be controlled; that there are rules to its use, either in terms of its quantity or its symbolic applications (e.g., don’t paint your dining room blue because it suppresses appetite). Please note that I’m not arguing against color psychology; it’s undeniable that certain colors carry certain cultural assumptions and associations, a fact that has led anthropologist Michael Taussig to argue that color should be considered a manifestation of the sacred.

But what I am arguing is that there is a pervasive idea that color gets us in the gut: it’s seductive, emotional, compelling. Color, in the words of nineteenth-century art theorist Charles Blanc, often “turns the mind from its course, changes the sentiment, swallows the thought.”

According to some art critics, sensory anthropologists, and historians, this mutual attraction and repulsion to color has centuries-old roots, bound up in a colonial past and fears of the unknown.

Michael Taussig has recounted that from the seventeenth century, the British East India Company centered much of its trade on brightly colored, cheap, and dye-fast cotton textiles imported from India. Because of the Calico Acts of 1700 and 1720, which supported the interests of the wool and silk weaving guilds, these textiles could only be imported into England with the proviso that they were destined for export again, generally to the English colonies in the Caribbean or Africa.

These vibrant textiles played a key part in the African trade, and especially in the African slave trade, where British traders would use the textiles to purchase slaves. According to Michael Taussig, these trades are significant not only because they linked chromophilic areas like India and Africa, but also because “color achieved greater conquests than European-instigated violence during the preceding four centuries of the slave trade. The first European slavers, the Portuguese in the fifteenth century, quickly learned that to get slaves they had to trade for slaves with African chiefs and kings, not kidnap them, and they conducted this trade with colored fabrics in lieu of violence.” Ironically, many of these slaves were then put to work in the colonies cultivating plants like indigo, that yielded dyes whose monetary values sometimes surpassed that of sugar.

In England, contemporaries often called the Indian textiles “rags” or “trash” and scorned their bright colors, and in Europe more generally, bright colors were taken as a sign of degeneracy and inferiority. The German writer Goethe famously stated that “Men in a state of nature, uncivilized nations and children, have a great fondness for colors in their utmost brightness,” whereas “people of refinement” avoid vivid colors (or what he called “pathological colors”).

In short, a love of bright color marked one as uncivilized, as not possessing taste, as being “foreign” or other. Color represented the “mythical savage state out of which civilization, the nobility of the human spirit, slowly, heroically, has lifted itself — but back into which it could always slide” (Batchelor, 23).

This danger of descent, of falling into degeneracy, disorientation, and excess, resulted in a valorization of the “generalized white” mentioned above. According to Batchelor, prejudice against color “masks a fear: a fear of contamination and corruption by something that is unknown or appears unknowable,” and the highly minimal, white spaces of contemporary architecture mark an attempt to rationalize and strictly limit an interior, to stop its merging with the world outside.

The “hollow, whited chamber, scraped clean, cleared of any evidence of the grotesque embarrassments of an actual life. No smells, no noises, no colour; no changing from one state to another and the uncertainty that comes with it.”

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You can also read subsequent conversations on this topic at medievalpoc here