A Cognitive And Anthropological Response To The Death Of Painting

The alleged 'death' of painting has shaped the recent course of art, but the model of the human mind upon which it rests is no longer considered accurate. Cognitive science has shown that the mind is not a blank slate but content-rich, and as such humans bear an array of innate expectations of reality and non-reality, which apply to painting as well as other human behaviours such as religion or music. This creative thesis takes in a series of case studies tracing the prehistory of painting in light of these cognitive propensities, from the beginnings of human culture, to Bushman rock art and the experiences of painters today, to uncover a perennial function for painting which cannot die: the ubiquitous sensation of an 'otherworld' beyond the canvas or rock face. This approach to painting demands its rehabilitation as a humanising self-expression in a world increasingly estranged from art, abandoning artistic ideology in favour of an image-based communion with human nature.

The use of psychedelic drugs plants is rising, and with it the number of reports narrating encounters with otherworldly visionary beings. Approaches to these experiences have often been literal, archetypal or dismissive. Evolutionary psychology and the cognitive science of religion suggest innate and non-imagistic mental foundations for these phenomena arising from easily-triggered evolutionary functions during emotive periods of high cognitive demand. Such functions include agent detection, social intelligence faculties and metacognition. This wide-ranging book explores how our deepest mental processes predispose us as humans to believe in supernatural agents, and presents a new hypothesis of how these same cognitions facilitate the emergence of those agents to become present when psychedelic drugs and plants are ingested. Bruce concludes that visionary beings shimmer within as awe-inspiring products of the mind, an experience which rests at the heart of what it is to be human.

A nameless young man finds himself wandering half-naked through the frozen wintry Bristol night, when he falls – or is he pushed…? – into the river and is washed out to sea. Arriving lost and exhausted upon a strange island enmisted, he comes to a fortress which holds a lithe, enchanted-but-broken, eternal youth in chains, who tries to kill him. It is only through sharing stories of his life that he is able to avert the youth's wrath at being disturbed, easing his traumatised heart by offering him something no other visitor to this dark place has ever given him: presence, and care. This unearthly mythical narrative becomes the poetic frame story by which Bruce, the nameless wanderer, unfolds his life story in fractured, allegorical and dreamlike ways. We move from migraines and his lived experience as a gay/queer person with ADHD, into visionary experiences that changed the course of his life, the ecstasies of true love, and expressions of his personal philosophies and spiritualities, as well as a curious catalogue of artworks he has created over the years as an artist. As this most unusual of autobiographies unfolds, we move deeper into Bruce's queer/neurodiverse, homoerotic/hyperactive inner world, gliding from one theme to another in a genre-baffling, lilting symphony of images, ultimately uncovering his one true mirror soul with all its fragilities, strengths and wonders. He must try to save his own life as well as the youth's, so they can escape this otherworldly prison together. At once melodious and magic, joyous and tragic, ‘Nine Nights Awake’ is not for the faint of heart: simultaneously riddlingly absurd, sexually graphic and brutally honest, its mythical wildness might well be the oddest and most eccentric memoir you are ever likely to read! ‘Nine Nights Awake’ is all at once, a kind of thematically arranged autobiography of an idiosyncratic inner life, with all its feelings, colours, dreams, armchair philosophies and psychological agilities; an epic poem grounded in fragments of Celtic and Germanic myth telling the story of a lost soul found; an ad-hoc set of narrative allegories from personal, gay/Queer, neurodiverse, contemporary and archetypal human life; an extensive artist’s talk enfolded into a dreaming fall and confinement; an intimate and winding conversation with the soul; a lengthy meditation upon the Medieval Welsh poem ‘Preiddeu Annwn’ attributed to Taliesin, which in turn liberates further personal musings on poetry itself; and a radically parallel series of multiple threads, sidenotes, sidetracks, circular narratives, premonitions, postmonitions and quirky references, misquotes, paraphrased song lyrics and other inspirations… all rolled into one!

Art meets science in this guide to creating color with earth’s extraordinary pigments and exploring their fascinating uses today and throughout history Part anthropological study, part art book, and part how-to, Book of Earth immerses you in the world of ochre, a naturally occurring mineral used to make pigment. Each chapter delves into author Heidi Gustafson’s rare pigment archive and provides a thorough exploration of natural color, while challenging our notions of the inanimate world. The book includes practical advice and techniques for creating your own pigments and applying these skills in everyday life. Called the “ochre whisperer” by American Craft, and noted as the “woman archiving the world’s ochre,” in the New York Times, her personal collection of more than 600 pigments from around the planet is a unique treasure, and her passion and field experience will captivate you from the first page to the last.

Alfred Gell puts forward a new anthropological theory of visual art, seen as a form of instrumental action: the making of things as a means of influencing the thoughts and actions of others. He argues that existing anthropological and aesthetic theories take an overwhelmingly passive point of view, and questions the criteria that accord art status only to a certain class of objects and not to others. The anthropology of art is here reformulated as the anthropology of a category of action: Gell shows how art objects embody complex intentionalities and mediate social agency. He explores the psychology of patterns and perceptions, art and personhood, the control of knowledge, and the interpretation of meaning, drawing upon a diversity of artistic traditions—European, Indian, Polynesian, Melanesian, and Australian. Art and Agency was completed just before Alfred Gell's death at the age of 51 in January 1997. It embodies the intellectual bravura, lively wit, vigour, and erudition for which he was admired, and will stand as an enduring testament to one of the most gifted anthropologists of his generation.

These fourteen original essays accept a dual premise: technology pervades and is embedded in all human activities. By taking that approach, studies of technology address two questions central in anthropological and archaeological research today-accounting for variability and change. These diverse yet interrelated chapters show that to understand human lives, researchers must deal with the material world that all peoples create and inhabit. Therefore an anthropology of technology is not a separate, discrete inquiry; instead, it is a way to connect how people make and use things to any activity studied, ranging from religion, to enculturation, to communication, to art. Each contributor discusses theories and methods and also offers a substantial case study. These detailed inquiries span human societies from the Paleolithic to the computer age. By moving beyond the usual approach of examining ancient technologies, particularly chipped stone and low-fired ceramics, this volume probes for the construction of meaning in the material world across millennia. The authors of these essays find technology to be an inclusive and flexible topic that merges with studies of everything else in human activity. "A provocative and powerful discussion of the role of technology in human cultures. At a time when archaeology has become less focused on theory, and archaeology and social anthropology seem to fracture farther and farther apart, the book is a breath of fresh air."--Professor John Douglas, University of Montana

In an historical account of the growth and development of the field of cognitive anthropology, Roy D'Andrade examines how cultural knowledge is organised within and between human minds. He begins by examining the research carried out during the l950s and l960s which was concerned with how different cultures classify kinship relationships and the natural environment, and then traces the development of more complex and sophisticated cognitive theories of classification in anthropology which took place in the l970s and l980s. In an analysis of more recent developments, the author considers work involving cultural models, emotion, motivation and action. He concludes with a summary of the theoretical perspective of cognitive anthropology.

Poetry is the most complex and intricate of human language used across all languages and cultures. Its relation to the worlds of human experience has perplexed writers and readers for centuries, as has the question of evaluation and judgment: what makes a poem "work" and endure. The Poem as Icon focuses on the art of poetry to explore its nature and function: not interpretation but experience; not what poetry means but what it does. Using both historic and contemporary approaches of embodied cognition from various disciplines, Margaret Freeman argues that a poem's success lies in its ability to become an icon of the felt "being" of reality. Freeman explains how the features of semblance, metaphor, schema, and affect work to make a poem an icon, with detailed examples from various poets. By analyzing the ways poetry provides insights into the workings of human cognition, Freeman claims that taste, beauty, and pleasure in the arts are simply products of the aesthetic faculty, and not the aesthetic faculty itself. The aesthetic faculty, she argues, should be understood as the science of human perception, and therefore constitutive of the cognitive processes of attention, imagination, memory, discrimination, expertise, and judgment.