History, 18.09.2019 04:30 bear342

Hy is the flag in the bottom half of the canvas of the 1965 version of jasper johns's flag a solid rectangle with a black dot in the middle?

Answers: 1

Show answers

Answers

I made the choice carefully. I guess that is the best word, though polemically also comes to mind. The decision arose, not from any absence of earlier studies, or from any longstanding allegiance to Johns as an artist, but from his flags themselves, which seemed to give access to exactly those questions that any present-day citizen ought to have on her mind. As so often, the key issues engage politics while also defining an art form, painting. They do so directly, as Johns’s first Flag, laboriously manufactured in 1954-55, aimed to declare. To be even more specific, I am concerned with the coming together, within a single image, of politics and painting: Flag provides an immediate and local instantiation of both terms. It also volatilizes the question of art’s role within what we often too blandly term context: at issue is the national and political culture to which art belongs.

Much of my account depends on getting in place at least a bare-bones description of this object—how it looks and was made. The process was elaborate. By now it has been carefully inventoried by others, especially Fred Orton, whose findings I have relied on, but also been able to expand.2 Here is what Johns did: using a bed sheet as backing and pencil marks as guidelines, he built up the familiar pattern using small pieces of cloth and newsprint he had torn or cut into bits. We know from a photograph taken by Robert Rauschenberg that at least within the field of stars, the process obscured an initial layer of drawing: sub-cubist geometries which at one point, whether accidentally or otherwise, came together to suggest the cheek, jaw and mouth of a glamorous female face—the sort of visage de Kooning saw as epitomizing the seductions of Woman. Yet all this was soon enough covered by bits of fabric or paper that were dipped dangerously in hot wax—blue, white, or red—and pressed into place within the penciled scaffolding of lines. Rauschenberg’s photo records the tins and tubs of Johns’s homemade apparatus, as well as the requisite wax; the process seems so makeshift that Johns’s comment in the mid 1960s that “it’s sort of in bad shape; it tends to fall to pieces” makes perfect sense.3 Sometimes the printed snippets were obscured by the wax or the layering, but at many places they can still be read by the naked eye: ads, cartoons, headlines. The familiar press repertoire is sampled, with each utterly ordinary fragment–real estate promotions; the help-wanteds; stock reports; mentions of the Middle East and the State Department; advice from a “Famous Hollywood Figure Telling you How to Reduce”–speaking to and of the texture of everyday life: Kerouac’s “everythingness” in metonymic form. There is even a recipe, not for apple pie, granted, but for applesauce, which when comfortable normalcy is to be signaled, can certainly serve as second best. The result is that time and place seem both present and muted; each scrap has its own message, yet also stands in for its origin elsewhere, at another quite ordinary moment and site.

Answer from: Quest

explanation:

diaspora, (greek: dispersion)hebrew galut (exile), the dispersion of jews among the gentiles after the babylonian exile; or the aggregate of jews or jewish communities scattered “in exile” outside palestine or present-day israel. although the term refers to the physical dispersal of jews throughout the world, it also carries religious, philosophical, political, and eschatological connotations, inasmuch as the jews perceive a special relationship between the land of israel and themselves. interpretations of this relationship range from the messianic hope of traditional judaism for the eventual “ingathering of the exiles” to the view of reform judaism that the dispersal of the jews was providentially arranged by god to foster pure monotheism throughout the world.

the first significant jewish diaspora was the result of the babylonian exile (q.v.) of 586 bc. after the babylonians conquered the kingdom of judah, part of the jewish population was deported into slavery. although cyrus the great, the persian conqueror of babylonia, permitted the jews to return to their homeland in 538 bc, part of the jewish community voluntarily remained behind.

the largest, most significant, and culturally most creative jewish diaspora in early jewish history flourished in alexandria, where, in the 1st century bc, 40 percent of the population was jewish. around the 1st century ad, an estimated 5,000,000 jews lived outside palestine, about four-fifths of them within the roman empire, but they looked to palestine as the centre of their religious and cultural life. diaspora jews thus far outnumbered the jews in palestine even before the destruction of jerusalem in ad 70. thereafter, the chief centres of judaism shifted from country to country (e.g., babylonia, persia, spain, france, germany, poland, russia, and the united states), and jewish communities gradually adopted distinctive languages, rituals, and cultures, some submerging themselves in non-jewish environments more completely than others. while some lived in peace, others became victims of violent anti-semitism.