Journal of Surrealism and the Americas (JSA)

Photographer and war correspondent Lee Miller incongruously appeared bathing in Hitler’s bathtub in Vogue in 1945. Part of a series of articles and photographs Miller produced for Vogue during WWII, the photograph has recently been interpreted as Miller’s way to mark the Allied victory over the Nazis, registering her defiance and literal occupation of Hitler’s most personal of spaces. Laurie Monahan argues against such certainty, noting that the power of the images Miller produces from this period lies not in victory or defeat but in the absolutely disturbing contradictions that appear in the encounter. Present at the liberation of Dachau and subsequently lodging in Hitler’s Munich headquarters, Miller is forced to ask whether these traumas can be contained or managed through victory. Can we so easily condemn our enemies while assuring ourselves that we are entirely unlike them? Central to those assurances is the need to convince ourselves of the superiority of our values, our actions, and our ethics in the face of events that reveal death, fear, and the most sinister elements of human behavior – in short, to classify what constitutes the good and the bad. Miller’s images, with their sustained ambiguity, force us to ask these questions anew as we realize that even the terms of victory are not adequate for the purpose.

Kay Sage documented her final body of work in an artist's book titled "Your Move", published in 1961 in conjunction with an exhibition of the same name. Through the combination of reproductions of assemblage works included in the exhibition, and a poem of the same title, Sage weaved in complex references to her past and her artistic influences, while using the metaphors of games throughout to draw the disparate ideas together. This combination of text and image, reference and metaphor, presents a complicated and never-stable portrait of Sage as she saw her own identity, always changing and maleable.

Spanning an 80 year career and encompassing vastly different styles and media, the work of Dorothea Tanning revolves around a handful of obsessions. From an early stage, Tanning seeks to develop a visual vocabulary that draws on the subversive potential of both surrealist and gothic sensibilities to explore the physical and psycho-emotional nature of childhood and feminine experience. By doing so, she evokes many of the familiar tropes of the gothic: the motif of the haunted house, for example, with its capacity to fold the supernatural into otherwise ordinary, domestic spaces or the use of veils, doorways and wallpaper as possible sites of transformative potential that reveal or conceal alternate states of reality. Tanning has written extensively on the enormous influence of the imaginative excesses of her childhood experiences growing up in Galesburg, Illinois (where “nothing ever happened but the wallpaper”) and her love of gothic fiction. Her memoirs often use the ‘third person’, thereby deploying the stock gothic device of the ‘unreliable narrator’, reinforcing the blurring of fantasy and reality and the shifting nature of truth. In the interests of opening discussion my essay will touch broadly on the confluences between Tanning’s work and the gothic sensibility with reference to a sweep of the artist’s work from early ‘surrealist’ paintings to her novel Chasm (2004), including a sculptural installation and her later movement towards abstraction (collage in particular) as a desire to perform a more ‘postmodern’ concept of the gothic through fracture and fragmentation.

This essay is an excerpt from Fuera de campo: Literatura y arte argentinos después de Duchamp (Edition Anagrama, 2006). The book opens with a reconstruction of Duchamp's nine months stay in Buenos Aires in 1918. Proposing a “Duchamp effect” on Argentine literature and arts as a kind of narrative thread, the book then focuses on three central transformations in the arts of the twentieth century: the impact of reproduction, the conceptual turn, and the interaction of visual and verbal representations in literature and the visual arts. Each chapter of the book opens with a “close up” of one or more of Duchamp's works, and then reads important Argentine writers and visual artists through this lens, from Borges, Cortázar and Manuel Puig, to Ricardo Piglia, César Aira and Guillermo Kuitca.

Eight Martinican students living in Paris announce their struggle for literary and political agency in the 1932 declaration Légitime defense. Explicitly indebted to Communism and Surrealism, the declaration appropriates these movements’ rhetoric and redirects it to their own condition. Although Communism and Surrealism’s revolutionary zeal and opposition to the 1931 Colonial Exposition in Paris position them as apt models for the students, their platforms both work to reinscribe the non-Western within a primitivist binary. Through their use of the manifesto, the Martinican students enter into an aesthetic and political debate from a position of authority, both poaching their predecessors’ authority and initiating their own historical trajectory. By defining the Martinican subject within the legacy of Marx and Breton, the eight signatories situate themselves at the intersection of political and artistic revolutionary politics that both reinscribe and resist European distinctions between center and periphery, civilized and primitive, self and other.

The Spanish painter Remedios Varo spent the years of 1941-1963 in exile in Mexico. It is here that she produced her most inventive work, a fusing of various European and indigenous influences and motifs, generating a new form of Surrealism that would come to be regarded as a seminal contribution to Latin American modernist practice and particularly important to the development of Mexican Surrealism.