Recipe for a Human Blood Sausage, 1969 – Michel Journiac

Member of the Body Art Movement, “Art Corporel”, Michel Journiac along with many other artists in this movement and during this time (1960’s-1970’s) used their body as part of their work.- See also Gina Pane and Vito Acconci.

The article is a review of Journiac’s retrospective, outlining his works from the beginning in the late 60’s to the mid 1980’s where the author describes a decline in what they believe as successful works. Journiac who began his career during the riots of 1960’s is descried as barely making a name for himself in history. Ironic, since most of his work was consciously documented- whether to be remembered or for other artistic purposes is a question one may ask. Many of his works are outlined in the article but one of interest is (Trap for a Voyeur, 1969) “Journiac constructed a human cage of white neon lights in a gallery, ensnaring the body of the ‘hostage’ in the strict geometries of Minimalist sculpture.” This may connect to the impact Journiac was trying to have on the audience- not only using his own body and that of others but the bodies of the audience. Perhaps The audience in the documentation and performance of his work are both equally integral. See also Lessive (Laundry, 1970) and (Homage to Freud, 1972) (Parody of a Collection, 1971)- social commentaries and works that are very similar to some contemporaries- despite Journiac being a bit lost in  time.

Journiac_Mere_3

 

MichelJourniacHommageFreud1972a

 

Michel Journiac

http://www.frieze.com/issue/review/michel_journiac/

MUSÉE D’ART MODERNE ET CONTEMPORAIN DE STRASBOURG,STRASBOURG, FRANCE

In 1969, with student riots and the smell of tear gas barely quelled in the Paris streets, a horde of artists, gallerists and art critics attended Mass. Despite being held at the Galerie Templon, the event had the requisite chalice and hassocks, Latin Bible-reading and all the slow circumstance of a liturgical ceremony. The ‘priest’ was Michel Journiac, a former seminarian turned painter turned Performance-artist-cum-photographer-cum-social-critic. And the ‘communion sacrament’ he served up at his Messe pour un corps (Mass for a Body, 1969) was a sausage made from the contents of three syringes full of his own blood, spiced up and lightly grilled. An ordinary Mass it was not.

The event is the best known of Journiac’s performances, even if that may seem to suggest that the artist is much known at all. Hardly mentioned in compendiums of Performance and Body art outside France, little visible in international exhibitions of photography in which his work would actually fit, Journiac has yet to find a place in history. His native France now offers him his first large-scale retrospective, ten years after his death. Paintings, photographs, objects, performance props, films and other documents spanning the mid-1960s to the mid-’90s convene to speak of blood, money, corporeality and the sacred in a way that still hits a nerve.

For his Piège pour un voyeur (Trap for a Voyeur, 1969) Journiac constructed a human cage of white neon lights in a gallery, ensnaring the body of the ‘hostage’ in the strict geometries of Minimalist sculpture. It wasn’t clear who was more trapped, the naked actor or uncomfortable viewers. When, years later, Journiac branded himself with a hot iron rod as part of a Ritual initiatique (Initiation Ritual, 1986), the skin scarring took the form of neat circles and triangles. Unlike the gestural acts of the Japanese Gutai movement or the chaotic orgiastics of the Viennese Actionists, Journiac’s performances followed the cool logic of systems and ritual. And if the Actionists are remembered by way of half-peeling and bedraggled photographs, Journiac’s are much like his performances: one bloody but orderly thing after another.

In this way his actions and their documentation relate more to Chris Burden’s controlled violence than to Paul McCarthy’s innuendo and mess-making. After all, alongside using blood and meat, Journiac also spent a lot of time cleaning up. For Lessive (Laundry, 1970) he labelled pieces of clothing with the names of famous artists and divided them into two piles, whitewashing and hanging out to dry those (artists) that were worthy of attention and throwing the others in the laundry bin. Extending this, Parodie d’une collection (Parody of a Collection, 1971) mimicked the signature style of those ‘worthy’ contemporaries and made copies à la Journiac: invariably religious or phallic and rendered in immaculate white, this critique of the predictability of style was also, of course, self-critical.

Journiac used photography to document his performances, but also for biting commentaries of society. Using the family portrait style, Journiac père and mère are seen next to the artist in Hommage à Freud (Homage to Freud, 1972); in Incest (1974) he is suggestively enlaced in their arms. The serial photo-story-like portrayals of himself in drag in different quotidian scenes for 24 heures dans la vie d’un femme ordinaire (24 Hours in the Life of an Ordinary Woman, 1974) are at once brilliant, absorbing and meticulously staged, anticipating Cindy Sherman’s ‘Untitled Film Stills’ (1977–80) by several years. Recette du boudin au sang humain (Recipe for a Human Blood Sausage, 1969) combines a carefully typed recipe for his sacramental delicacy, alongside a black-and-white photograph of the bloodletting. Like his election posters and voters’ certificates for the Référendum Journiac (Journiac Referendum, 1969) or his bank cheque as ‘work’ in Manifeste du chèque (Cheque Manifesto, 1970), the sausage recipe mixed humour with the language and aesthetics of Conceptual art.

From the mid-1980s on some of the work lost its edge; it even began to look dated, kitschy and redundant, as Journiac started to produce icon-like images of teen idols on massive gold and blood-stained backgrounds, or lacquered black surfaces with white Journiac effigies. But all in all, the exhibition and accompanying catalogue managed the difficult task of baring Journiac’s flesh while not betraying the artist’s composed rigour. Sparse rooms displayed photographs, blood samples and flickering filmic documents in a way that echoed the artist’s sense of intensity and order. Thus caught between the visceral and the cerebral, the viewer gets a whipping. Sublime flagellation.

Elena Filipovic

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The Anatomy of “La Grande Odalisque”

1280px-Jean_Auguste_Dominique_Ingres,_La_Grande_Odalisque,_1814

“La Grande Odalisque”
Jean-Auguste Ingres Painted 1814
Musée du Louvre, Paris

The elongation of the woman’s spine results in what would be three lumbar vertbraes too many. The unrealistic anatomy of the woman’s body may be commenting the social condition of the woman. The odalisque was similar to a concubine for the sultan. The “elongation of her pelvic area may have been a symbolic distortion .”

http://www.artble.com/artists/jean_auguste_dominique_ingres/paintings/la_grande_odalisque

This article proposes the idea that Ingres’ depiction is meant to represent psychological reasons.
http://www.ncbi.nlm.nih.gov/pmc/articles/PMC1079534/

Madame X.

Madame_X_(Madame_Pierre_Gautreau),_John_Singer_Sargent,_1884_(unfree_frame_crop)

“Madame X” or Portrait of Madame X by John Singer Sargent
Completed 1883-1884, Paris
Metropolitan Museum of Art, New York City
2.35 m x 1.10 m.

This oil painting is the portrait of Virginie Amélie Avegno Gautreau, american born but resided in Paris as a socialite for her adult life. Virginie was famous for blueish skin tone as a mark of beauty. According to Sargent, capturing the skin tone was a great challenge.

http://www.metmuseum.org/collection/the-collection-online/search/12127

New Thoughts

The body has always served as a tool for artistic expression. It may have even been so that the body was the first space for art- the adornment and decoration of the body. For this research, it will be important to highlight the history of body modification and the position of the body in art practice to today, where technology has positioned itself into art practice.

The history of body modification to today.

Guidelines to pay attention to;

Body modification expressed in art practice vs. cultural.
Find parallel between technology advancements and body modifications.

Concepts,Research, Ideas

I am interested in exploring the position of body modification in art and technology today. By looking at where body modification began and where it is moving towards. Many artists have used their body in their practice, specifically performance artists. With regards to body modification, is that also a performance?

Ideas and concepts I hope to draw on are the body being obsolete, transhumanisim, cyborg.

Artists I will use as case studies, ORLAN and Stelarc.