November 16, 2016
In 2010, the Museum of Modern Art hosted a major exhibition of performance art, which included live performances taking place daily in the rooms of the museum. I am talking about The Artist is Present, a retrospective of the work of the self-proclaimed “grandmother of performance art”, Marina Abramović, which attracted thousands of visitors (700.000 according to The New Yorker).
The presence of performance in leading institutions such as the MoMA has definitely contributed to its acceptance into the mainstream during the last few decades. However, some people still question why performing in front of an audience can be considered art, and not drama/theatre. Abramović herself gave her opinion on this matter in an interview while promoting her MoMA show, stating that “To be a performance artist, you have to hate theatre. Theatre is fake: there is a black box, you pay for a ticket, and you sit in the dark and see somebody playing somebody else’s life. The knife is not real, the blood is not real, and the emotions are not real. Performance is just the opposite: the knife is real, the blood is real, and the emotions are real. It’s a very different concept. It’s about true reality.”
I am sure many actors –and perhaps some artists as well- would have many counterarguments to Abramović’s words, but her assertiveness shows that the performance vs. acting debate is still alive. The lines separating performance art and drama are certainly blurry, and that is not necessarily a bad thing, especially in a world where everything seems to be more and more interconnected. So instead of focusing on trying to define what performance is against other disciplines, I think it is much more interesting to examine here why its irruption in the world of visual arts has been so important for the development of contemporary culture.
The beginnings of performance art can be dated back at least to the early twentieth century, and particularly to the Dada movement. Dadaists defied conventional definitions of art by mixing poetry, music and visual arts in unconventional performances that took place in alternative spaces such as the famous Cabaret Voltaire in Zürich.
Between the 1940s and the early 1960s, a series of artistic actions (often derived from “action painting”), interactive installations, and performative events organised by artists such as Yves Klein and groups like Gutai, anticipated some of the characteristics of what was to be labelled “Performance Art” from the 1960s onward.
The Japanese group Gutai was one of the first to take exhibitions and artistic actions outside the traditional spaces of the museum and the gallery. They organised many outdoor events, like the 1956 Outdoor Gutai Art Exhibition (Ashiya, Japan), where visitors were invited to take part in the artworks. The idea of opening up art to the participation of the public was also at the heart of Allan Kaprow’s happenings, in which art became a collective experience.
This new role of the public -who is no longer contemplative and passive as in traditional art exhibitions- that comes with performance art, disrupts the conventional relationship between the viewers and the artworks, and generates new dynamics between the viewers and the artists. Because, as the title of Abramović’s exhibition points out, one of the most important characteristics of performance is that the artist is present. In performance art, the body of the artist is the medium, and it becomes an incredibly powerful tool to express different narratives and ideas.
In opposition to an inert painting or sculpture, the presence of the very alive body of the artist means that art stops being a safe experience for the viewer, given the unpredictability of the situation. With performance, art invaded the “real world”, the here and now. Some artists have put the public in particularly difficult positions by putting themselves in danger in front of an audience. Abramović, Joseph Beuys, and Chris Burden are some of the most prominent examples. The latter is known for his 1971 piece Shoot, in which he was shot in the arm by a friend in front of a small audience.
In the 1970s, performance was already a quite established artistic practice, with Fluxus –an international, heterogeneous conglomeration of artists, designers, composers, dancers and other professionals that shaped a highly experimental artistic community- as one of its most important representatives.
Why was performance such a success at the time? One of the main reasons was the rise, particularly in the United States, of a series of social and political movements that demanded civil and social rights, equality, and justice. In such a politicised environment, many artists used performance as a means to address the concerns behind different social groups and communities. For instance, some of the most well-known performances from this period are linked to the rise of feminism and the Feminist art movement. This is the case of Carolee Schneemann’s Interior Scroll (1975), which culminated with the artist extracting a paper scroll from her vagina while reading from it.
These are just a few of the many artists and actions that contributed to the early developments of performance as an art form. It would be impossible to cite them all here, but the changes they introduced during the second half of the twentieth century -the organisation of artistic actions outside traditional spaces, the increasingly active role of the publics, and, most importantly, the use of the artist’s body as a medium- are essential in order to understand our current artistic context.