Fluxus
Fluxus was an international, interdisciplinary community of artists, composers, designers and poets during the 1960s and 1970s who engaged in experimental art performances which emphasized the artistic process over the finished product.[1][2] Fluxus is known for experimental contributions to different artistic media and disciplines and for generating new art forms. These art forms include intermedia, a term coined by Fluxus artist Dick Higgins;[3][4][5][6] conceptual art, first developed by Henry Flynt,[7][8] an artist contentiously associated with Fluxus; and video art, first pioneered by Nam June Paik and Wolf Vostell.[9][10][11] Dutch gallerist and art critic Harry Ruhé describes Fluxus as "the most radical and experimental art movement of the sixties".[12][13]
For the programming environment, see Fluxus (programming environment).
They produced performance "events", which included enactments of scores, "Neo-Dada" noise music, and time-based works, as well as concrete poetry, visual art, urban planning, architecture, design, literature, and publishing. Many Fluxus artists share anti-commercial and anti-art sensibilities. Fluxus is sometimes described as "intermedia". The ideas and practices of composer John Cage heavily influenced Fluxus. Especially, his notions that one should embark on an artwork without a conception of its end, and his understanding of the work as a site of interaction between artist and audience. The process of creating was privileged over the finished product.[14] Another notable influence were the readymades of Marcel Duchamp, a French artist who was active in Dada (1916 – c. 1922). George Maciunas, largely considered to be the founder of this fluid movement, coined the name Fluxus in 1961 to title a proposed magazine.[15]
Many artists of the 1960s took part in Fluxus activities, including Joseph Beuys, Willem de Ridder, George Brecht, John Cage, Robert Filliou, Al Hansen, Dick Higgins, Bengt af Klintberg, Alison Knowles, Addi Køpcke, Yoko Ono, Nam June Paik, Shigeko Kubota, La Monte Young, Mary Bauermeister, Joseph Byrd, Ben Patterson, Daniel Spoerri, Ken Friedman, Terry Riley and Wolf Vostell. Not only were they a diverse community of collaborators who influenced each other, they were also, largely, friends. They collectively had what were, at the time, radical ideas about art and the role of art in society.[16] Fluxus founder George Maciunas proposed a well known manifesto, but few considered Fluxus to be a true movement,[17][18] and therefore the manifesto was not largely adopted. Instead, a series of festivals in Wiesbaden, Copenhagen, Stockholm, Amsterdam, London, and New York, gave rise to a loose but robust community with many similar beliefs. In keeping with the reputation Fluxus earned as a forum of experimentation,[12] some Fluxus artists came to describe Fluxus as a laboratory.[19][20] Fluxus played an important role in the broadening of what is considered art.[21]
Fluxus Since 1978[edit]
Maciunas moved to the Berkshire Mountains in Western Massachusetts in the late 1970s. Two decades earlier, after collecting paintings, the Boston art collector Jean Brown, and her late husband Leonard Brown, began to shift their focus to Dadaist and Surrealist art, manifestoes and periodicals. In 1971, after Mr. Brown's death, Mrs. Brown moved to Tyringham, and expanded into areas adjacent to Fluxus, including artists' books, concrete poetry, happenings, mail art and performance art. Maciunas helped turn her home, originally a Shaker seed house, into an important center for both Fluxus artists and scholars, with Mrs. Brown alternately cooking meals and showing guests her collection. Activities centered on a large archive room on the second floor built by Maciunas, who settled in nearby Great Barrington, where it was discovered that Maciunas developed cancer of the pancreas and liver in 1977.
Three months before his death, he married his friend and companion, the poet Billie Hutching. After a legal wedding in Lee, Massachusetts, the couple performed a "Fluxwedding" in a friend's loft in SoHo, 25 February 1978. A videotape of the Maciunas' wedding was produced by Dimitri Devyatkin.[100] The bride and groom traded clothing.[101] Maciunas died on 9 May 1978 in a hospital in Boston.
After the death of George Maciunas a rift opened in Fluxus between a few collectors and curators who placed Fluxus as an art movement in a specific time frame (1962 to 1978), and the artists themselves, many of whom continued to see Fluxus as a living entity held together by its core values and world view. Different theorists and historians adopted each of these views. Fluxus is therefore referred to variously in the past or the present tense. While the definition of Fluxus was always a subject of controversy, the question is now significantly more complex due to the fact that many of the original artists who were still living when Maciunas died are now dead themselves.[102][103]
Some have argued that the unique control that curator Jon Hendricks holds over a major historical Fluxus collection (the Gilbert and Lila Silverman collection) has enabled him to influence, through the numerous books and catalogues subsidized by the collection, the view that Fluxus died with Maciunas. Hendricks argues that Fluxus was a historical movement that occurred at a particular time, asserting that such central Fluxus artists as Dick Higgins and Nam June Paik could no longer label themselves as active Fluxus artists after 1978, and that contemporary artists influenced by Fluxus cannot lay claim to be Fluxus artists.[104][105] The Museum of Modern Art makes the same claim dating the movement to the 1960s and 1970s.[24][106] However, the influence of Fluxus continues today in multi-media digital art performances. In September, 2011 Other Minds presented a performance at the SOMArts building in San Francisco to celebrate the 50th anniversary of Fluxus.[107][108] The performance was curated by Adam Fong who was also one of the performers along with Yoshi Wada, Alison Knowles, Hannah Higgins, Luciano Chessa and Adam Overton.
Others, including Hannah Higgins, daughter of fluxus artists Alison Knowles and Dick Higgins, assert that although Maciunas was a key participant, there were many more, including Fluxus co-founder Higgins, who continued to work within Fluxus after the death of Maciunas.[109] The rise of the Internet in the 1990s enabled a vibrant post-Fluxus community to emerge online. After some of the original Fluxus artists from the 1960s and 1970s including Higgins, created online communities such as the Fluxlist, following their departure, younger artists, writers, musicians, and performers have attempted to continue their work in cyberspace. Many of the original Fluxus artists still working enjoy homages by younger Fluxus-influenced artists who stage events to commemorate Fluxus, but discourage the use of the "Fluxus" label by younger artists.[110][111]
In 2018 the Los Angeles Philharmonic in its Fluxus Festival presented a fluxus performance incorporating John Cage's "Europeras 1 and 2" directed by Yuval Sharon.[112] Fluxus artists continue to perform today on a smaller scale.
Influences[edit]
An immediate predecessor of Fluxus, according to Maciunas, was the Gutai group which promoted art as an anti-academic, psychophysical experience, an "art of matter as it is" as explained by Shiraga Kazuo in 1956. Gutai became connected with a sort of artistic mass-production, anticipating Fluxus's trademark, i.e., ambiguity between the cultivated and the trivial, between high and low. Indeed, avant-garde art in Japan tended toward informal rather than conceptual elements, radically opposing the extreme formality and symbolism found in Japanese art.
In the 1950s New York music scene there could be discerned many issues related to the post-war disenchantment experienced by many throughout the developed world. Such disillusionment in itself presented a case for commitment to Buddhism and Zen in everyday matters such as mental attitude, meditation, and approach to food and body care. It was also felt, however, that there was a general need for a more radical artistic sensibility. The themes of decay and of the inadequacy of the idea of modernity in artistic fields were adopted, partly from Duchamp and Dada and partly from consciousness of the uneasiness of living in contemporary society.
It is said that Fluxus challenged notions of representation, offering instead simple presentation. This, in fact, corresponds to a major difference between Western and Japanese art. Another important Fluxus characteristic was the elimination of perceived boundaries between art and life, a very prominent trend in post war art. This was exemplified by the work and writings of Josheph Beuys who stated, "every man is an artist." Fluxus's approach was an everyday, "economic" one as seen in the production of small objects made of paper and plastic. Again, this strongly corresponds with some of the fundamental characteristics of Japanese culture, i.e., the high artistic value of everyday acts and objects and the aesthetic appreciation of frugality. This also links with Japanese art, and the concept of shibumi, which may involve incompleteness, and supports the appreciation of bare objects, emphasizing subtlety rather than overtness. The renowned Japanese aesthetics scholar Onishi Yoshinori called the essence of Japanese art pantonomic because of the consciousness of no distinction between nature, art and life. Art is the way to approach life and nature/reality corresponding to actual existence.[113]
Late criticism[edit]
There is a complexity in adequately charting a unified history of Fluxus. In Fluxus: A brief History and Other Fictions, Owen Smith concedes that, with the emergence of new material published about Fluxus and its expansion into the present, its history must remain open.[130] The resistance to being pigeonholed, and with the absence of a stable identity, Fluxus opened up to wide participation but also, from what would appear in history, closed off that possibility. Maciunas made frequent acts of excommunication between 1962 and 1978 which destabilized the collective.[131] Kristine Stiles argues in one of her essays that the essence of Fluxus is "performative", while recently she feels that essence has been "eroded or threatened". Fluxus instead moved towards favoring the objects of publication, Stiles asserts: "Care must be taken that Fluxus is not transformed historically from a radical process and presentational art into a tradition static and representational art."[130] With no leadership, no identifiable guidelines, no real collective strategy, no homogeneity in terms of practices, Fluxus cannot be handled through traditional critical tools. Fluxus is an indicator of this confusion. Fluxus therefore is nearly always a discourse on the failure of discourse.[132]