Silvia Gherra

It was the year 1993 when Dave Hickey, the enfant terrible of art criticism, galvanised by the controversy surrounding Robert Mapplethorpe's Portfolio X exhibition, decided to launch a ferocious attack against the academic establishment by dragging a bygone theme into the spotlight: beauty.Demonised and accused of connivance with the logic of the market, the latter had long since wandered like a spectre through the ruins of the aesthetic debate, sowing embarrassment within the new ‘therapeutic’ institutions - museums, galleries and the entire art system. Like priests of a mystery cult, following the dogmas of Greenberg and Barr, the professors had mystified artistic practice with lofty theoretical disquisitions, underpinned by a corrosive distrust of all that was loveliness and seduction, ‘beauty’ in fact.In these four essays - more like a manifesto than a polite discussion - the Texan critic aims straight at the target and recalls how over the centuries authors such as Raphael, Caravaggio and Warhol have exploited pure form to establish an immediate relationship between the observer and the content of their images, in a democratic and liberating process.Thirty years after its first publication in the United States, the dragon evoked by Hickey once again spreads its wings and pours forth, sparing no-one, its fiery, provocative and unfiltered prose. Completely indifferent to the antipathies it may arouse.

Established in 1895, the Venice Biennale is not only the oldest international art exhibition, but also the most eagerly awaited event. A coveted destination for every artist and curator, it has always imposed itself as a mirror of the contemporary and, at the same time, its subversion. This is well known by Massimiliano Gioni who, well before he was the youngest to lead the lagoon kermesse, every two years interviewed the Biennale's directors, meeting them at Caffè Paradiso, the historic café at the entrance to its Giardini.Through recollections, anecdotes and confessions, Gioni recounts a 30-year history from the point of view of those who conquered the Biennale and experienced it first-hand. He recounts the challenges common to all - the struggle against time and a budget that is never enough - and those specific to each, such as the choice of artists or the difficulties at the time of the Covid epidemic; the inspirations drawn from his own, or others', experience; the various attempts to establish a dialogue between present, past and future; the desire to break down traditions and bring a new vision of curating as well as of the Biennale itself. But most of all, what emerges from these conversations is the unmistakable imprint that each of them has left on their edition.Like snow crystals, in their complex and ever-changing weave, in the same way each Biennale is a universe of its own to which each director has wanted to do justice, thus describing an ever-changing world.

Class of '92, artist and sex worker Sophia Giovannitti tells it like it is. She proudly signs her name both in artistic performances and when meeting clients. She does not hide behind a puritanical sense of guilt: free of prejudice, she does not allow anyone to degrade her for the way she has chosen to live.Inhabiting a world where capitalism has ended up commodifying not only our free time, but also those activities that have always been considered intimate and sacred, namely art and sex, has made it possible for someone to make money from both, creating a short circuit for which, despite fully participating in the system, one is still mercilessly stigmatised. We are all bent to the market logic that controls every aspect of our lives, and yet there are those who have raised their heads, those who, from the margins, exploit this very mechanism to reclaim their space, whether in the gallery or in the bedroom, and remain uncomfortable to the hypocritical and well-considered world. Sophia then continues on her way, the best that allows her to pursue what she loves and also profit from it. In an ironic 'confessional' style, she lays bare her occupations, giving them extreme seriousness and legitimacy. Rough, brash, provocative, capable of quoting The Sopranos and Foucault in a loose and self-conscious manner, Sophia Giovannitti writes a book that is more than contemporary: a necessary reflection on the markets of art, work and sex as they were, as they are and as one dreams they will be tomorrow.

Do you have to set the Louvre on fire to establish yourself as one of the masters of your time? In order to answer this provocative question, in the 1960s the art critic Pierre Schneider invited eleven celebrated artists of the day, including Giacometti, Miró, Chagall and Steinberg, to accompany him one at a time through the museum’s sumptuous rooms. None of them refused the invitation and the truth that emerged still holds today. Far from torturing artists, the Louvre casts a spell on them that does not fade over time. Neither discouraged nor uplifted but if anything beguiled by the abyss separating them from the giants that live there, artists alone are capable of addressing them and entering into a dialogue between equals. Schneider records their every comment and gesture, even their silences and alternating moods, outlining the direction of their thinking in a few lines. Then, at just the right moment, comes the insidious question. The answers, sometimes scathing and sometimes admiring but never deferential, reveal uncommon acumen and great intimacy also with artists of a very different nature. We thus find Chagall unforeseeably moved by Courbet (“a great poet”) and irritated with Ingres (“too polished”), Giacometti enamoured of the Tintoretto self-portrait (“the most magnificent head in the Louvre”), and Miró onomatopoeically entranced, whistling with admiration at African mosaics. The eye of each glides over the works to plumb their material depths, comment on their “chemistry” and finally decide how they have stood up over time. These fascinating walks are informed by a spirit of reconciliation between old and new that explodes any notion of the museum as a warehouse of obsolete objects with nothing to say to contemporaries. The Louvre appears to its eleven extraordinary guests as a book from which you learn to read, a gymnasium to build up your strength, a school to hone your vision, the ideal cemetery, a time machine that eliminates millennial gaps, a bridge between past and present and above all the place where it is possible to address the greatest things created since the beginning of time.

For decades, the issue of cultural property illegally removed from its original context has fuelled global debate, which has heated up since public opinion turned the spotlight on prestigious Western collections holding treasures from countries that now claim ownership. Alexander Herman gives us a wide-ranging and up-to-date overview of the most controversial cases, such as the ongoing dispute over the Parthenon marbles or the partial repatriation of the Benin bronzes, not to mention the objects stolen from the Summer Palace in Beijing and paintings requisitioned by the Nazis. Restitution is more complex than it seems, not only because it forces us to come to terms with the abuses perpetrated by our forebears, but also because applying a contemporary idea of justice to instances of the past can have an unforeseen cost. It is now deemed unacceptable for symbols of a religious cult wrested from indigenous communities to be on display in the museums of the “predators”. But in many cases these are artifacts that have been part of their collections for centuries; indeed, some of them have acquired an enormous cultural, and even financial value for the institutions that house them, and they may be unwilling to give them up. While deliberating on how restitutions can be negotiated, this volume also questions the paradigm shift we have entered into: our obsession with rectifying past injustices could have an irreversible impact on the cultural sector for years to come.

A virus has been spreading through the art world for some time now: the politically correct. Shaped like a tyrannical and moralistic power, it takes root at biennials, festivals and cultural events increasingly devoted to anti-globalist, environmentalist and feminist themes. Such militant art is shadowed by new forms of censorship of artistic output deemed to be offensive to public morality. The petition to remove Balthus’ painting Thérèse rêvant from a museum’s walls and the addition of cover-up banners on Egon Schiele’s nudes in the subway are but the most sensational cases. Having abandoned all provocative and subversive ambition, art today has become the banner of social struggles, while artists allow themselves to be cotton-woolled in do-gooder critique. Often lacking specific skills, artists willingly don the garments of the archivist, historian or activist to make projects that leave ample space for documents, testimonies and densely didactic and sententious scaffolding. But if the intrinsic value of the work takes second place to the content and cause it promotes, what about the strength and autonomy that Modernity assigned to it? The thing that is endangered, in truth, is not only the notion of art: the very idea of ethics is paradoxically fragmented into myriad categories – as many as there are claims to identity – potentially in conflict with one another. In this short and highly polemical non-fiction work, Talon-Hugon retraces the stages of the delicate relationship between art and ethics, comparing them with what is happening today: censorship is being exercised not for the good of humanity as a whole but for the benefit of individual categories or communities, to the detriment of artists and their modus vivendi.

Lack of culture, finance, and globalization are rapidly driving the languages of art into a cul-de-sac. The definitive decline of the avant-garde movements and the erosion of the intellectual power that had supported them, along with the image of art as a status symbol, have fostered the rise of a type of art collecting which, devoid of sufficient knowledge of the object of its desire, has nonetheless imposed new rules of the game and provoked a radical standardization of taste. At one time, collecting – that tangible fruit of developed taste, its material visualization – was the prerogative of a cultured, charismatic aristocracy, capable of bringing legitimacy and authority to the battle of ideas; today, on the contrary, it is mostly seeking consensus while treating art objects like mass-produced souvenirs that should be as recognizable as an image of the Eiffel Tower, familiar even to those who have never been to Paris. Guided by conformity and armed with massive sums of capital, collectors choose trophy-works with the sole aim of confirming that they belong not in an elite of knowledgeable art lovers but in the club of the wealthy. For their part, artists offer no resistance to this standardizing arrangement, having lost the antagonistic role that once sheltered them from the whims of fashion. They are now forced to chase after economic success and produce “obedient” art, respectful of the dictates of marketing and globalized taste, at the expense of the autonomy that had been their most prized and powerful quality until only a few decades ago. This lively essay, scathingly controversial even in its title, analyzes changes in the spirit of the times, in taste in collecting, in the system by which art is disseminated and ultimately in art itself, reflecting the changes over the last thirty-five years in society, geo-politics and the economy.  

Since 2005, the proceeds from sales in the art market have almost doubled, surpassing 60 billion dollars yearly. Art fairs and events have proliferated like mushrooms; auctions reach dizzying figures and the overall demand for artwork has increased exponentially. And yet, this peculiar gold rush is only part of the story. Looking more closely, behind the slick vernissages in museums and galleries, behind Christie’s and Sotheby’s glorious records and ever-changing leadership, lies a much darker side. In fact, the legacy of this boom has been a rapid increase in the concentration of power in the hands of a few mega-players who can singlehandedly determine the price – and thus the value – of an artwork. This concentration has had many repercussions: artists are branded like merchandise; art is increasingly treated as a nothing more than an investment; fraud and the circulation of forgeries are on the rise; the temptation to avoid or falsify tax records has intensified and methods of art production and sales have changed. In recent years, Georgina Adam, astute contributor to the most influential art magazines, has been gathering interviews, statements and testimonies from leading figures in the art system, confronting shady intrigues and scandalous backstories of the often opaque and always poorly regulated art market. With discrete irony, Adam explains the notorious auctions of works by Picasso, Jeff Koons and Damien Hirst, as well as the financial dealings of luxury tycoons and nouveaux riches Asians. With a genuine outsider’s view, she follows the most incredible intrigues and legal proceedings of the art market, where – as one might expect – all that glitters is not gold.

Le chiese contemporanee assomigliano spesso a capannoni industriali, piscine, bar, autorimesse. Non hanno quasi mai la facciata, e i campanili sono un labile ricordo. All’interno sono spaesanti e asettiche come sale d’attesa e al posto della cupola c’è il soffitto che fa pensare non a Dio ma all’inquilino del piano di sopra. I rosoni sono sostituiti dai lucernai e le immagini sacre da anodine opere d’arte astratta che rimandano a una vaga spiritualità senza trascendenza; in omaggio al minimal, gli altari sembrano usciti da un catalogo Ikea. L’orrore dei nuovi edifici di culto è il pegno che la Chiesa paga alla contemporaneità: dopo il Concilio Vaticano II, essa ha dismesso le forme della tradizione preferendo le più ardite stravaganze architettoniche o, peggio, aderendo con giubilo alla burocrazia delle commissioni urbanistiche.Eppure sorgono ovunque nuove, magniloquenti cattedrali: sono i musei, progettati da celebrate archistar, volani di turismo e di investimenti miliardari, luoghi destinati non più a conservare le memorie bensì a fungere da packaging lussuoso dell’arte contemporanea, essi stessi opere d’arte, icone, luoghi dove sperimentare la cultura che si fa religione. Frotte di fedeli partono in pellegrinaggio: come un tempo verso Chartres ora vanno al Guggenheim di Bilbao o alla Tate Modern di Londra per adorare gli idoli e le reliquie della contemporaneità.In modo divertente e divertito, Angelo Crespi passa in rassegna le brutte chiese mettendole in relazione con la disciplina della Conferenza episcopale italiana che offre agli architetti un comico manualetto frutto non della fede, ma di una sorta di moralismo pauperistico postconciliare; dall’altro lato, si scaglia contro i progetti dei musei decostruzionisti, enormi astronavi aliene in vetro, ferro e cemento, che determinano sempre più spesso il paesaggio delle città, divertimentifici e fabbriche di senso e di consenso.

Just as there are noses with a prodigious sense of smell, enabling them to invent perfumes, so there are eyes able to reveal the authorship of a painting. If an expert eye takes just a few moments to identify the artist behind a work that has remained in the shadows for centuries, it is because long years of training have made it possible to isolate details that are worth more than a fingerprint. However, intuition and acquired knowledge are not always enough to flush out a masterpiece.The most sensational discoveries often take place thanks to a completely fortuitous event. For example, someone’s eyes might just alight upon a Christ on a cross hanging up in a gallery visited by chance, just at the moment that a ray of light illuminates the nails – recognizable out of thousands because of their polished shine – revealing a work by Bronzino that has been searched for over the centuries and given up for lost. Epilogues such as this tell us a lot about an activity that closely resembles that of the detective. On the trail of lost paintings, connoisseurs rely upon a network of informers, striving to put the pieces of the puzzle together, clue by clue. Their gaze does not linger upon poor restoration, overly casual earlier attributions and the proliferation of fakes, but becomes immersed in the life of the paintings. If they only saw images and were not sensitive enough to enter into them, they would never understand them. Philippe Costamagna, a member of this scant group of experts called upon to authenticate anonymous canvases in every corner of the world, reveals the tricks and pitfalls of a profession permanently poised between the need for scientific stringency and the gratifications offered by dealers and collectors, who are often blinded by personal interests. An account that combines private memoirs, reflections on the tools of the trade, interesting historical facts and succulent anecdotes regarding the affairs of certain illustrious predecessors of the calibre of Berenson, Longhi and Zeri: three radically different men and personalities, whose extraordinary photo archives have trained generations of scholars and who have left their mark on the mysterious art of attribution, each with their own eccentricities.

From image makers to playlists, from gourmet menus to singing festivals and even VIP weddings, nowadays everything is “curated by”, and “curate”, “curator” and related terms are on the lips and on the curriculum of everyone who wants to make an impression and stand out from the crowd. Whereas even the most disparate companies have adopted this strategy of extreme evaluation of content, it is in the field of art where curators rule the roost. Architects of high-profile group shows and biennials to which they lend their name and their face, the various Obrists, Christov-Bakargievs and Gionis overshadow the work of the individual artists to become the protagonists of the events they have been asked to curate, divided between the need to tap into public taste and the mission to shape a new avant-garde.The phenomenon began in the nineties and soon became widespread, to the extent that even the museums, once havens separate from the frenetic world of marketing, jumped on the curatorial bandwagon, ready to serve up a pre-digested helping of their treasures. What set off the unstoppable rise of these “guarantors of value” so skilled at promoting mainly themselves, so that they appear to be the “must-have” arbiters of taste? How has this role infiltrated mass culture bringing about a hyper-professionalization of roles in the art world and a proliferation of new areas of specialization? David Balzer does not investigate curatorial practice as an expression of taste, sensibility and competence,  and thus endorse  the cult of the curator,  but denounces its excesses by diagnosing what he effectively calls “curationism”. A pathology of our culture, a story of our time.

Dirty socks, inflatable footballs, sharks in formaldehyde, stuffed donkeys, stones scattered on the ground, and a lot of pornography and scat. Irreverence, nonsense and senseless amusement appear to be the new categories of contemporary art, where the market alone defines a work’s value and no aesthetic judgement is allowed. Today, the only thing that has a meaning is the artist’s brand which, aside from the end result, churns out art like rabbits produce their young, obeying the command of blind production and profit, while contemporary art museums, empty shells without content, authenticate the prices of these new “pieces of junk”. The only problem is that this new art aspires to being compared with traditional art, to engaging with the greats of the past. A new name would have to be found for it, a new category for a new taxonomy in which to place all those ugly, senseless and often badly made things that call themselves art. Angelo Crespi has a name for these new works: sgunz As a disenchanted but competent viewer, he plunges  the knife into today’s rotten system: critics, curators, gallerists, famous artists young and old, all victims and promoters of a self-perpetuating mechanism. Following the tried and tested school of thought extending from Robert Hughes to Jean Clair, he gives us a manual for survival in an ever-more intricate jungle; a lifeboat for anyone who has lost their bearings, for those who go against the current and still believe in art. Real art, that is.