Contemporary African art is commonly understood to be art made by artists in Africa and the African diaspora in the post-independence era. However, there are about as many understandings of contemporary African art as there are curators, scholars and artists working in that field. All three terms of this "wide-reaching non-category [sic]" [1] are problematic in themselves: What exactly is "contemporary", what makes art "African", and when are we talking about art and not any other kind of creative expression?
Western scholars and curators have made numerous attempts at defining contemporary African art since the 1990s and early 2000s and proposed a range of categories and genres. They triggered heated debates and controversies, especially on the foundations of postcolonial critique. Recent trends indicate a far more relaxed engagement with definitions and identity ascriptions. The global presence and entanglement of Africa and its contemporary artists have become a widely acknowledged fact that still requires and provokes critical reflection, but finds itself beyond the pressure of self-justification.
Although African art has always been contemporary to its producers, the term "contemporary African art" implies a particular kind of art that has conquered, or, as some would say, has been absorbed by the international art world and art market since the 1980s. It is in that decade when Europe and the United States became aware of art made in Africa by individual artists, thus breaking with the colonial tradition of assuming collective "ethnic" origins of so-called "tribal art" as found in most ethnographic collections. [2] The exhibition Magiciens de la terre by Jean-Hubert Martin in 1989 is widely considered (but also challenged as) a key exhibition in this very recent history of international reception of African and other non-western art. However, this reception, too, has its roots in an exotic and mystifying view on African culture from a dominant western position, as Rasheed Araeen argued in his response to Magiciens de la terre. [3] [4]
Therefore, although this exhibition and many that followed had a strong influence in creating a kind of a common understanding of what constitutes contemporary African art, it is true that it has been and still is subject to discussions and controversies. Almost every exhibition following Magiciens de la terre offered a taxonomy or system of categorization that helped to reflect the very notion of contemporary African art, but they failed to recognize the postcolonial need of giving up the Eurocentric epistemology. [5] [2] [6]
Contemporary African art is believed to feature particularities typical to African aesthetics, while at the same time it shares properties with other international contemporary arts. Therefore, it is both, shaped by and feeding into the globalizing art worlds and art markets, like any other contemporary art. At the same time, there are a lot of contemporary art practices and forms in African regions and cities that are almost exclusively locally known. While meeting all three requirements of being contemporary, art, and African, they fail to fit into a certain type of art production that has been spreading on the international art market since at least the 1980s.
Exhibitions variously showed work by artists based in Africa; by artists using aesthetics typical to African traditions; by African artists living in the West but including aesthetics and topics related to their "roots"; [3] traditional artworks related to customary practices such as rituals; and urban African art that reflects the modern experience of cultural pluralism and hybridity. Modernity as a colonial and postcolonial experience appears as an intrinsic and significant attribute in most conceptions of contemporary African art. Scholars and curators therefore have proposed a wide range of taxonomies that tried firstly to define what is African about this art, and secondly, the range of genres it covers. Diverse attempts to define particular genres of contemporary African art, however, mirrored the fascination of art scholars and curators for the appropriation of cultural elements from assumed "Western" into "African" modes of expression and traditions.
One example is Marshall W. Mount, [7] who proposed four categories: first, "survivals of traditional styles", which show continuities in traditional working material and methods such as bronze casting or wood carving; secondly, art inspired by Christian missions; thirdly, souvenir art in the sense of tourist or "airport art", such as the likes of Artworks by South African Visual Artist, Ezequiel Mabote, [8] as defined later by Jules-Rossette; [9] and finally, an emerging art requiring "techniques that were unknown or rare in traditional African art". [10] Valentin Y. Mudimbe, in turn, proposes to think of three currents, rather than categories, namely a "tradition-inspired" one, a "modernist" trend, and "a popular art", [11] whereby Mount's categories would be situated somewhere "between the tradition-inspired and the modernist trend". [11] Similar to other categorizations, this proposal considers the education of the artists as well as the envisaged clientele/patrons as important factors for the respective "currents". In the exhibition catalogue of Africa Explores (1991), curator Susan Vogel distinguished between "traditional art", "new functional art", "urban art", "international art", and "extinct art". [12] Rejecting these categories, collector André Magnin proposed to group similar works into sections named "territory", "frontier" and "world" in his survey book Contemporary African Art, thus placing them into "imaginary maps". [13] However, this approach was also criticized by Dele Jegede with convincing arguments against its ethnocentric perspective. [14] Among other things, he pointed to the hubris of attempts to talk about art of a whole continent, but also to the common reflex to exclude Northern Africa in such considerations and to follow a global, rather than "particularistic focus on the study of the art of the continent" that would provide more specific and deeper bodies of knowledge. In the 1990 exhibition Contemporary African Artists: Changing Tradition, the Studio Museum in Harlem tried to take the perspective of the presented artists and distinguished between African artists who refuse outside influences; African artists who adopt modes of Western art; and African artists who fuse both strategies. [15]
A commonality to all these categorizations is their reliance on dichotomies between art and craft, Europe and Africa, urban and rural, and traditional and contemporary. These dichotomies tend to consider mutual influences in African and European art as an exception rather than the norm. Even more, they fail to think of African art independent from Europe as its counterpart or "influence", resulting in a frequent reproach of African artists "copycatting" or "mimicking" European achievements of modernism. [16] [6] [17] [18] Such Eurocentric attitudes have been revealingly criticized by theorists such as Olu Oguibe, [16] Rasheed Araeen, [3] Nkiru Nzegwu, [6] Okwui Enwezor or Salah M. Hassan. [19] This problem is not easy to solve, and in some cases, it is tackled by simply subverting any attempt of categorization.
The exhibition Seven Stories about Modern Art in Africa, directed by Clémentine Deliss and curated by Chika Okeke-Agulu, Salah M. Hassan, David Koloane, Wanjiku Nyachae and El Hadji Sy (London, 1995) is a case in point. [20] Rather than grafting binary taxonomies, it narrated seven modern art histories in different parts of Africa by invited curators and artists, who were familiar with these recent histories and their respective art scenes. The exhibition proved to offer a highly complex, historically informed and well-researched presentation. Another example for subverting binary taxonomies is the book Contemporary African Art after 1980 by Okwui Enwezor and Chika Okeke-Agulu. [21] Rather than putting contemporary African art in relation to Western traditions, they contrast it with modern African art, in that it defies linear grand narratives of modernism and is radically postcolonial. "[F]irst, within categories of time, it is neither belated nor does it exist out of time; second, because it is post-historical, it did not emerge out of a succession of historical styles; third, because it is critical of colonial valorization of an authentic past, it is postcolonial; and fourth, in relation to its post-colonialism, it seeks, according to Hans Belting's thesis, to be post-ethnic […]. Neither being out of time nor belated, contemporary African art strategically inhabits a third epistemological space by being in time." [17] As they add, this being "fundamentally of its time" counts for all contemporary art, not only the African. In their book, Enwezor and Okeke-Agulu discuss contemporary African art by its approaches and guiding topics, rather than trying to define categories on the basis of styles, markets or traditions. Their chapters therefore are designated as "Between postcolonial utopia and postcolonial realism", "Networks of practice" in the globalized field of cultural production, "Politics, culture and critique", "Archive, document, memory", "Abstraction, figuration and subjectivity" and "The body politic: difference, gender, sexuality". Doing so, they locate contemporary African art within a historical perspective, something that had largely missed in previous discussions.
Digital art has been defined in different ways. For instance, Lizelle Bisschoff defines it as "artistic work or practice that uses digital technologies as an essential part of the creative and/or presentation, dissemination and exhibition process". [22] Such works include, among others, audio-visual production, animation, interactive projects, websites, filmmaking, graphic art, and design. And such practices include, among others, net art, digital installation art, virtual reality, and digitized forms of painting, drawing, sculpture, photography, music, etc. When applied to or exhibited in and on Africa they constitute what is referred to as African Digital Art. [23] Below are some artists who can be regarded as African digital artists.
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Including: Said Afifi (Morocco) | Nirveda Alleck ( Mauritius) | Jude Anogwih (Nigeria) | Younes Baba-Ali (Morocco) | Rehema Chachage (Tanzania) | Saidou Dicko (Burkina Faso) | Ndoye Douts (Senegal) | Kokou Ekouagou (Togo) | Mohamed El Baz (Morocco) | Samba Fall (Senegal) | Dimitri Fagbohoun (Benin) | Wanja Kimani (Kenya) | Nicene Kossentini (Tunisia) | Kai Lossgott (South Africa) | Michele Magema (D.R.Congo) | Nathalie Mba Bikoro (Gabon) | Victor Mutelekesha (Zambia) | Johan Thom (South Africa) | Saliou Traoré (Burkina Faso) | Guy Woueté (Cameroon) | Ezra Wube (Ethiopia).
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The Haus der Kunst is a museum for modern and contemporary art in Munich, Bavaria. It is located at Prinzregentenstraße 1 at the southern edge of the Englischer Garten, Munich's largest park.
Olu Oguibe is a Nigerian-born American artist and academic. Professor of Art and African-American Studies at the University of Connecticut, Storrs, Oguibe is a senior fellow of the Vera List Center for Art and Politics at the New School, New York City, and the Smithsonian Institution in Washington, DC. He is also an art historian, art curator, and leading contributor to post-colonial theory and new information technology studies. Oguibe is also known to be a well respected scholar and historian of contemporary African and African American art and was honoured with the State of Connecticut Governor's Arts Award for excellence and lifetime achievement on 15 June 2013.
Malick Sidibé was a Malian photographer from a Fulani village in Soloba, who was noted for his black-and-white studies of popular culture in the 1960s in Bamako. Sidibé had a long and fruitful career as a photographer in Bamako, Mali, and was a well-known figure in his community. In 1994 he had his first exhibition outside of Mali and received much critical praise for his carefully composed portraits. Sidibé's work has since become well known and renowned on a global scale. His work was the subject of a number of publications and exhibited throughout Europe and the United States. In 2007, he received a Golden Lion for Lifetime Achievement at the Venice Biennale, becoming both the first photographer and the first African so recognized. Other awards he has received include a Hasselblad Award for photography in 2003, an International Center of Photography Infinity Award for Lifetime Achievement (2008), and a World Press Photo award (2010).
Okwui Enwezor was a Nigerian curator, art critic, writer, poet, and educator, specializing in art history. He lived in New York City and Munich. In 2014, he was ranked 24 in the ArtReview list of the 100 most powerful people of the art world.
Georges Adéagbo is a Beninese sculptor known for his work with found objects.
Frédéric Bruly Bouabré, also known as Cheik Nadro, was an Ivorian artist.
Berry Bickle is a Zimbabwean artist who resides in Maputo. Born in Bulawayo, Bickle attended the Chisipite Senior School in Harare. Later, she attended the Durban Institute of Technology, where she obtained a national diploma in fine arts, and South Africa's Rhodes University, where she obtained a master's degree in fine arts. Bickle was a founding member of Bulawayo's Visual Artists' Association.
Magiciens de la Terre was a contemporary art exhibit at the Centre Georges Pompidou and the Grande halle de la Villette from 18 May to 14 August 1989.
Abdoulaye Konaté is a Malian artist. He was born in Diré and lives and works in Bamako.
Jacobus Hermanus Pieters Geers, commonly known as Kendell Geers, is a South African conceptual artist. Geers lives and works in Brussels, Belgium.
Bili Bidjocka is a contemporary Cameroonian artist best known for his installations and sculptures. He was born in Douala, Cameroon, lives in France since the age of 12, and works in Paris, Brussels and New York City.
Haim Steinbach is an Israeli-American artist, based in New York City. His work consists of arrangements of everyday objects, presented in “Displays” and shelves of his own making.
Jennifer Allora and Guillermo Calzadilla are a collaborative duo of visual artists who live and work in San Juan, Puerto Rico. They were the United States Representatives for the 2011 Venice Biennale, the 54th International Art Exhibition, in 2011.
Jems Robert Koko Bi is an Ivorian sculptor.
The Dakar Biennale, or Dak'Art - Biennale de l'Art Africain Contemporain, is a major contemporary art exhibition that takes place once every two years in Dakar, Senegal. Dak'Art's focus has been on Contemporary African Art since 1996.
Chika Okeke-Agulu is a Nigerian artist, art historian, art curator, and blogger specializing in African and African diaspora art history. He lives in Princeton, New Jersey.
Wim Botha is a South African contemporary artist.
Victor Man is a Romanian-born artist and painter.
Pélagie Gbaguidi (1965-) is a Beninese artist who lives and works in Brussels. She is most well-known for her series of paintings and drawings titled “le Code noir” which evokes the violence of the slave trade and its effected trauma on the following generations of Western African cultures.
Moké, was a Congolese painter.