The American Avant Garde Tradition

"This book addresses how discourses of cultural nationalism and avant-gardism have structured the formation of American poetry canons. Examining William Carlos Williams's importance for postmodern poetry, it underscores how his literary reputation has figured prominently in recent reconsiderations of twentieth-century American literary history. The postmodern poets responding to Williams emphasize not only the cultural politics of constructing literary reputations, but also a more fundamental assumption that governs canon formation, the assumption that "poetic language" excludes speech types marking social difference." "Williams's commitment to experimentation and the destruction of traditional forms allies his poetics with the critical stance of the international avant-garde. His writing is especially sensitive, however, to linguistic registers of social difference in the United States. Focusing especially on Williams's early experimentation with poetic form, through Spring and All, but also on his critical and imaginative prose, such as In the American Grain, this book argues that two contingent rhetorical motives structure his response to cultural change: what Lowney calls the "poetics of descent" and the "poetics of dissent.""--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

This paradoxical title not only mocks the pretensions of Avant-garde movements that claim to be entirely new, but it also gives them the legitimacy of belonging to a long tradition of modernism. The wide variety of essays collected here range from Northrop Frye on archetypes to Bob Cobbing on concrete poetry.

The Freak-garde traces the arts of the freak show from P. T. Barnum to Matthew Barney, demonstrating how a form of mass culture entertainment became the basis for a distinctly American avant-garde tradition. Robin Blyn establishes innovative approaches to American avant-garde practices and embodiment and lays the foundation for a more nuanced understanding of the disruptive potential of art under capitalism.

For this American edition of his legendary arts dictionary of information and opinion, the distinguished critic and arts historian Richard Kostelanetz has selected from the fuller third edition his entries on North Americans, including Canadians, Mexicans, and resident immigrants. Typically, he provides intelligence unavailable anywhere else, no less in print than online, about a wealth of subjects and individuals. Focused upon what is truly innovative and excellent, Kostelanetz also ranges widely with insight and surprise, including appreciations of artistic athletes such as Muhammad Ali and the Harlem Globetrotters, and such collective creations as Las Vegas and his native New York City. Continuing the traditions of cheeky high-style Dictionarysts, honoring Ambrose Bierce and Nicolas Slonimsky (both with individual entries), Kostelanetz offers a "reference book" to be treasured not only in bits and chunks, but continuously as one of the ten books someone would take if they planned to be stranded on a desert isle.

"Can films philosophize rather than simply represent philosophical ideas developed outside of the cinematic medium? Taking up this question crucial to the emergent field of film philosophy, this book argues that the films of the American avant-garde do "do" philosophy and illuminates the ethical and political stakes of their aesthetic interventions. The book traces the avant-garde's philosophy by developing a history and theory of its investment in dimensional, conceptual, and material in-betweens, clarifying how this cinema's reflections on the creation and reception of images construct an ethics of perception itself, a responsibility to perpetuate thought in an enduring re-encounter with the world and with meaning's unfinished production. This entails the avant-garde's locating of cinema's-and thought's-ends or meanings in their means, and their advancement of an image of truth that is made rather than found that unites their films with the philosophies of Ludwig Wittgenstein and Ralph Waldo Emerson who believed the "journey's end is found in every step of the road" (Cavell). Rectifying film-philosophy's neglect of the American avant-garde, the book demonstrates how rather than showing their interest in the revelation of authoritative truths, the avant-garde's interest in the re-encounter and review of the seen and known emerges from an American Transcendentalist tradition that opposes such notions. Sheehan reads the avant-garde's interest in the contingencies of spectatorial experience as also an extension of Pragmatism's commitment to replacing the authority of a priori knowledge with that of individual experience. She also shows how Emerson's influence on Friedrich Nietzsche connects the American avant-garde's philosophies to Deleuze's time-image, premised largely upon Nietzsche's "powers of the false.""--

Pronouncements such as “the avant-garde is dead,” argues James M. Harding, have suggested a unified history or theory of the avant-garde. His book examines the diversity and plurality of avant-garde gestures and expressions to suggest “avant-garde pluralities” and how an appreciation of these pluralities enables a more dynamic and increasingly global understanding of vanguardism in the performing arts. In pursuing this goal, the book not only surveys a wide variety of canonical and noncanonical examples of avant-garde performance, but also develops a range of theoretical paradigms that defend the haunting cultural and political significance of avant-garde expressions beyond what critics have presumed to be the death of the avant-garde. The Ghosts of the Avant-Garde(s) offers a strikingly new perspective not only on key controversies and debates within avant-garde studies but also on contemporary forms of avant-garde expression within a global political economy.

"By 1966, the composer Virgil Thomson would write, "Truth is, there is no avant-garde today." How did the avant garde dissolve, and why? In this thought-provoking work, Stuart D. Hobbs traces the avant garde from its origins to its eventual appropriation by a conservative political agenda, consumer culture, and the institutional world of art.

Avant-garde art between 1910 and 1950 is well known for its use of "primitive" imagery, often borrowed from traditional cultures in Africa and Oceania. Less recognized, however, is the use United States artists made of Native American art, myth, and ritual to craft a specifically American Modernist art. In this groundbreaking study, W. Jackson Rushing comprehensively explores the process by which Native American iconography was appropriated, transformed, and embodied in American avant-garde art of the Modernist period. Writing from the dual perspectives of cultural and art history, Rushing shows how national exhibitions of Native American art influenced such artists, critics, and patrons as Marsden Hartley, John Sloan, Mabel Dodge Luhan, Robert Henri, John Marin, Adolph Gottlieb, Barnett Newman, and especially Jackson Pollock, whose legendary drip paintings he convincingly links with the curative sand paintings of the Navajo. He traces the avant-garde adoption of Native American cultural forms to anxiety over industrialism and urbanism, post-World War I "return to roots" nationalism, the New Deal search for American strengths and values, and the notion of the "dark" Jungian unconscious current in the 1940s. Through its interdisciplinary approach, this book underscores the fact that even abstract art springs from specific cultural and political motivations and sources. Its message is especially timely, for Euro-American society is once again turning to Native American cultures for lessons on how to integrate our lives with the land, with tradition, and with the sacred.