From the 1880s to 1940, French colonial officials, businessmen and soldiers, returning from overseas postings, brought home wooden masks and figures from Africa. This imperial and cultural power-play is the jumping-off point for a story that travels from sub-Saharan Africa to Parisian art galleries; from the pages of fashion magazines, through the doors of the Louvre, to world fairs and international auction rooms; into the apartments of avant-garde critics and poets; to the streets of Harlem, and then full-circle back to colonial museums and schools in Dakar, Bamako, and Abidjan. John Warne Monroe guides us on this journey, one that goes far beyond the world of Picasso, Matisse, and Braque, to show how the Modernist avant-garde and the European colonial project influenced each other in profound and unexpected ways. Metropolitan Fetish reveals the complex trajectory of African material culture in the West and provides a map of that passage, tracing the interaction of cultural and imperial power. A broad and far-reaching history of the French reception of African art, it brings to life an era in which the aesthetic category of "primitive art" was invented.

In 1990 Jacques Chirac, the future president of France and a passionate fan of non-European art, met Jacques Kerchache, a maverick art collector with the lifelong ambition of displaying African sculpture in the holy temple of French culture, the Louvre. Together they began laying plans, and ten years later African fetishes were on view under the same roof as the Mona Lisa. Then, in 2006, amidst a maelstrom of controversy and hype, Chirac presided over the opening of a new museum dedicated to primitive art in the shadow of the Eiffel Tower: the Musée du Quai Branly. Paris Primitive recounts the massive reconfiguration of Paris’s museum world that resulted from Chirac’s dream, set against a backdrop of personal and national politics, intellectual life, and the role of culture in French society. Along with exposing the machinations that led to the MQB’s creation, Sally Price addresses the thorny questions it raises about the legacy of colonialism, the balance between aesthetic judgments and ethnographic context, and the role of institutions of art and culture in an increasingly diverse France. Anyone with a stake in the myriad political, cultural, and anthropological issues raised by the MQB will find Price’s account fascinating.

Illustrations from the collection of the Barnes Foundation at Merion, Pennsylvania.

Issued in connection with an exhibition held Sept. 20, 2011-Jan. 29, 2012, Metropolitan Museum of Art, New York, and at the Rietberg Museum, Zeurich, at later dates.

Negro Sculpture (1915) was the first critical response to African sculpture, challenging prejudices and misconceptions around this subject. It quickly became a crucial text for the European avant-garde and today remains indispensable to understanding the shift in discussion towards non-European art taking place at the time.

Reading African art’s impact on modernism as an international phenomenon, The “Black Art” Renaissance tracks a series of twentieth-century engagements with canonical African sculpture by European, African American, and sub-Saharan African artists and theorists. Notwithstanding its occurrence during the benighted colonial period, the Paris avant-garde “discovery” of African sculpture—known then as art nègre, or “black art”—eventually came to affect nascent Afro-modernisms, whose artists and critics commandeered visual and rhetorical uses of the same sculptural canon and the same term. Within this trajectory, “black art” evolved as a framework for asserting control over appropriative practices introduced by Europeans, and it helped forge alliances by redefining concepts of humanism, race, and civilization. From the Fauves and Picasso to the Harlem Renaissance, and from the work of South African artist Ernest Mancoba to the imagery of Negritude and the École de Dakar, African sculpture’s influence proved transcontinental in scope and significance. Through this extensively researched study, Joshua I. Cohen argues that art history’s alleged centers and margins must be conceived as interconnected and mutually informing. The “Black Art” Renaissance reveals just how much modern art has owed to African art on a global scale.

"In 1906, soon after Matisse acquired his first African sculpture, he began the first of his nudes based on erotic and ethnographic photographs. This reading of Matisse's early sculpture examines the artist's appropriations from two seemingly disparate visions of the body: commercial nude photography and African sculpture. Why would Matisse synthesize mechanically made traces of actual flesh with the hand-carved abstractions of Pende, Senufo, Baga, and Baule figural sculptures? In the twentieth century, halftone technology in France changed economics of photographic reproduction. The inexpensive illustrated revues where Matisse found substitutes for living models were full of plates, making the female body available for mass consumption as never before. One of the main appeals of African sculpture to Matisse and others was that it appeared as a productive antithesis to this; it represented an alternative experience and understanding of human sexuality. In this, Matisse's primitivism was as much a system of beliefs projected onto African sculptures and actual African bodies, as a series of visual and conceptual borrowings from them. To support this idea, the book uses primary materials from turn-of-the-century ethnography and comparative anthropology, popular erotica, and the visual culture of French colonialism. It draws connections between artistic debts and the ideological and historical forces informing them, and plots new study in a now-familiar story of early twentieth-century modernist primitivism. This book challenges an established convention about Matisse--a painter who sculpted merely as a "rest"-- proposing how the sculpture's play with period perceptions of race and gender is key to understanding the artist's fascinations with cultural and sexual origins"--