Vanishing paradise" offers a fresh take on the modernist primitivism of the French painter Paul Gauguin, the exoticism of the American John LaFarge, and the elite tourism of the American writer Henry Adams. Childs explores how these artists wrestled with the elusiveness of paradise and portrayed colonial Tahiti in ways both mythic and modern.

This book is about the yearning for authenticity via art and exoticism. Exoticism related to art cannot be reduced to primitivism alone and also encompasses a search in one's own unconsciousness among other things. The yearning for authenticity through exoticism is explored in a cultural anthropological perspective in the realms of Western philosophy (capita selecta) and colonial literature, currents of art, and in the appreciation of Western art conceptions in non-Western societies. An array of firsthand ethnographic illustrations of art production in Asian and Pacific societies demonstrates complementary processes in the non-Western world. A major hypothesis is that exoticism is closely related to, and often motivated by eroticism, a reason why exoticism should be considered as gendered. Case studies of the falsification of authentic art, the de-sacralization of sacred objects, and of the use of natural materials deriving from endangered species complete the analysis.

As early modern Europe launched its multiple projects of global empire, it simultaneously embarked on an ambitious program of describing and picturing the world. The shapes and meanings of the extraordinary global images that emerged from this process form the subject of this highly original and richly textured study of cultural geography. Inventing Exoticism draws on a vast range of sources from history, literature, science, and art to describe the energetic and sustained international engagements that gave birth to our modern conceptions of exoticism and globalism. Illustrated with more than two hundred images of engravings, paintings, ceramics, and more, Inventing Exoticism shows, in vivid example and persuasive detail, how Europeans came to see and understand the world at an especially critical juncture of imperial imagination. At the turn to the eighteenth century, European markets were flooded by books and artifacts that described or otherwise evoked non-European realms: histories and ethnographies of overseas kingdoms, travel narratives and decorative maps, lavishly produced tomes illustrating foreign flora and fauna, and numerous decorative objects in the styles of distant cultures. Inventing Exoticism meticulously analyzes these, while further identifying the particular role of the Dutch—"Carryers of the World," as Defoe famously called them—in the business of exotica. The form of early modern exoticism that sold so well, as this book shows, originated not with expansion-minded imperialists of London and Paris, but in the canny ateliers of Holland. By scrutinizing these materials from the perspectives of both producers and consumers—and paying close attention to processes of cultural mediation—Inventing Exoticism interrogates traditional postcolonial theories of knowledge and power. It proposes a wholly revisionist understanding of geography in a pivotal age of expansion and offers a crucial historical perspective on our own global culture as it engages in a media-saturated world.

A fascinating survey of the enduring human love affair with the exotic and the strange, and its impact on Western culture Exotic explores our obsession with the lure of distant lands and their promise of the weird and wonderful, the beautiful and grotesque. Through a host of evocative images, this book shows how the absorption of 'the foreign,' through arts, design, architecture, and other cultural elements, has consistently enriched Western society, contributing to it cultural dynamism and artistic energy. Exotic's focus is especially relevant to the modern globalized world in which our engagement with cultures and traditions from around the globe is easier – and potentially more fraught – than ever before.

Best known as a satirist of Parisian politics and daily life, Honoré Daumier (1808-1879) was a prolific caricaturist. This book is the first to examine the role of exoticism in his art, and to offer a detailed history of the journal Le Charivari in which the lithographs appeared. These satires of China, Haiti, the United States, Africa, and the Middle East not only target the theater of international politics, but also draw on a broad range of physical stereotypes supported by contemporary ideas about race and cultural difference. In an art of comic inversion, Daumier used the exotic to expose the foibles and pretensions of the Parisian bourgeoisie. A pacifist and a Republican, Daumier also satirized the non-European world in order to covertly attack the imperialism of Napoléon III in an age of press censorship. Idealistic as well as pragmatic, he used humor to stage political critique as well as to envision a more unified and compassionate world.

The “Other”—source of fear and fascination; emblem of difference demonized and romanticized. Theories of alterity and cultural diversity abound in the contemporary academic landscape. Victor Segalen’s early attempt to theorize the exotic is a crucial reference point for all discussions of alterity, diversity, and ethnicity. Written over the course of fourteen years between 1904 and 1918, at the height of the age of imperialism, Essay on Exoticism encompasses Segalen’s attempts to define “true Exoticism.” This concept, he hoped, would not only replace nineteenth-century notions of exoticism that he considered tawdry and romantic, but also redirect his contemporaries’ propensity to reduce the exotic to the “colonial.” His critique envisions a mechanism that appreciates cultural difference—which it posits as an aesthetic and ontological value—rather than assimilating it: “Exoticism’s power is nothing other than the ability to conceive otherwise,” he writes. Segalen’s pioneering work on otherness anticipates and informs much of the current postcolonial critique of colonial discourse. As such Essay on Exoticism is essential reading for both cultural theorists or those with an interest in the politics of difference and diversity.

Anthropology begins in the encounter with the ‘exotic’: what stands outside of—and challenges—conventional or established understandings. This volume confronts the distortions of orientalism, ethnocentrism, and romantic nostalgia to expose exoticism, defined as the construction of false and unsubstantiated difference. Its aim is to re-found the importance of the exotic in the development of anthropological knowledge and to overcome methodological dualisms and dualistic approaches. Chapters look at the risk of exoticism in the perspectivist approach, the significant exotic corrective of Lévi-Strauss vis-à-vis an imperializing Eurocentrism, our nostalgic relationship with the ethnographic record, and the attempts of local communities to readapt previous exoticized referents, renegotiate their identity, and ‘counter-exoticize.’ This volume demonstrates a range of approaches that will be valuable for researchers and students seeking to effectively establish comparative methodological frameworks that transcend issues of relativism and universalism.

Using the exotic legacy of the fin-de-siècle as a lens, this volume explores the shifting relationships between the multi-media genre of opera and the fast-changing world of visual cultures. Among the topics are beloved figures (e.g. Madame Butterfly), world opera and new media. The book concludes with an essay by director Sir Jonathan Miller.

Why is an object, an artwork, or a person deemed ?exotic?? How does one?s gaze get directed onto things or people seemingly belonging to other regions or cultures? These questions are examined here in relation to a specific context: the Enlightenment era from the Swiss perspective. This publication brings together research by academics and museum specialists for the first time in order to rethink this time period and geography. It contains essays and shorter texts centered on pictures, objects, books, and natural specimens from Swiss museum collections. ?Exotic? in this context refers to things that come from elsewhere and that can be used and ?improved? for the benefit of European powers. The term invites us to reconsider both the long eighteenth century and the international history of Switzerland.00Exhibition: Palais de Rumine, Lausanne, Switzerland (24.09.2020 - 28.02.2021).

How to imagine not only a new art or architecture but a new self or subject equal to them? In Prosthetic Gods, Hal Foster explores this question through the works and writings of such key modernists as Gauguin and Picasso, F. T. Marinetti and Wyndham Lewis, Adolf Loos and Max Ernst. These diverse figures were all fascinated by fictions of origin, either primordial and tribal or futuristic and technological. In this way, Foster argues, two forms came to dominate modernist art above all others: the primitive and the machine. Foster begins with the primitivist fantasies of Gauguin and Picasso, which he examines through the Freudian lens of the primal scene. He then turns to the purist obsessions of the Viennese architect Loos, who abhorred all things primitive. Next Foster considers the technophilic subjects propounded by the futurist Marinetti and the vorticist Lewis. These "new egos" are further contrasted with the "bachelor machines" proposed by the dadaist Ernst. Foster also explores extrapolations from the art of the mentally ill in the aesthetic models of Ernst, Paul Klee, and Jean Dubuffet, as well as manipulations of the female body in the surrealist photography of Brassai, Man Ray, and Hans Bellmer. Finally, he examines the impulse to dissolve the conventions of art altogether in the drip paintings of Jackson Pollock, the scatter pieces of Robert Morris, and the earthworks of Robert Smithson, and traces the evocation of lost objects of desire in sculptural work from Marcel Duchamp and Alberto Giacometti to Robert Gober. Although its title is drawn from Freud, Prosthetic Godsdoes not impose psychoanalytic theory on modernist art; rather, it sets the two into critical relation and scans the greater historical field that they share.