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<strong>Pinacothèque</strong> <strong>de</strong> <strong>Paris</strong><br />
15 octobre 2008 - 15 février 2009<br />
Jackson Pollock, Composition with oval forms, c 1934-1938. Huile sur masonite, 26,7 x 42,5 cm. Collection Jose Mestre. Masque mortuaire <strong>de</strong> chamane (esprit-oiseau faucon), env. 1840-1870.<br />
Bois sculpté et peint, à <strong>de</strong>nts en coquille d’ormeau. Hauteur : 20,5 cm. Collection Steven Michaan. © ADAGP <strong>Paris</strong> 2008. Conception et création graphique : Gilles Guinamard<br />
ET LE CHAMANISME
CONTENTS<br />
PAGE<br />
1- JACKSON POLLOCK AND SHAMANISM,<br />
A NEW INTERPRETATION<br />
Introduction, Marc Restellini<br />
2- “JACKSON POLLOCK ET LE CHAMANISME”<br />
Extracts of the catalog, Stephen Polcari<br />
3- ROUTE OF THE EXHIBITION<br />
4- AVAILABLE PICTURES FOR THE PRESS<br />
5- LIST OF WORKS ON SHOW<br />
6- CATALOG AND PUBLICATIONS<br />
7- THE PINACOTHÈQUE DE PARIS<br />
8- THE CHILDREN’S WORKSHOPS<br />
9- THE PINACOTHÈQUE BOUTIQUE<br />
10- USEFUL INFORMATION<br />
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4<br />
6<br />
13<br />
19<br />
24<br />
25<br />
26<br />
27<br />
28<br />
1
JACKSON<br />
POLLOCK<br />
AND SHAMANISM,<br />
A NEW INTERPRETATION<br />
Introduction, Marc RESTELLINI<br />
It has been noted that for creative minds, bridges between various cultures provi<strong>de</strong> a newly exhilarating<br />
approach, with a return to a founding culture, sometimes giving artists the only possibility to look<br />
at their mundane world. These bridges between cultures also allow an escape from the daily round<br />
whenever political and economic climates prove especially difficult. And, finally, they provi<strong>de</strong> the artists<br />
with a means of broaching worlds unknown to the majority of mere mortals.The artist, to his intense<br />
satisfaction, thereby sets himself apart from most people by setting foot on unexplored territories.<br />
And so it was for Pollock who, early in his career, took an interest in Shamanism.The exhibition presented<br />
to-day in the <strong>Pinacothèque</strong> <strong>de</strong> <strong>Paris</strong> is an illustration of this revolutionary re-reading of his body of work.<br />
Like Gauguin, Picasso or Modigliani, Pollock was interested in Primitivism, more specifically in Amerindian<br />
art forms. That is a proven fact. But tradition has it that the passage to the “dripping” period – a.k.a<br />
American Abstract Expressionism – marks a setting asi<strong>de</strong> of that interest, opening up a new period in<br />
his art, from which every Amerindian reference had vanished.<br />
When Stephen Polcari first mentioned to me the i<strong>de</strong>a that Pollock had been, quite apart from the<br />
artist’s interest in American Indians, very attracted by Shamanism and that it had had an unimaginable<br />
impact on his art, I at first <strong>de</strong>emed this theory to be foolhardy, even far-fetched. But my own personal<br />
interest in the influence of Primitivism on mo<strong>de</strong>rn art led me to examine his theory with interest.The<br />
confrontation with the work itself seemed to bear out his notion.<br />
The <strong>de</strong>monstration became perfectly obvious to me in a completely fascinating manner: quite clearly,<br />
for Pollock Shamanism represented the finality of a thought process, as well as a passageway through<br />
mystical portals, allowing him to reach out to worlds that most people can never attain.As the <strong>de</strong>monstration<br />
became ever more evi<strong>de</strong>nt, connections with Surrealism began to impinge and more specifically<br />
with André Masson, who was one of Pollock’s foremost references along with Amerindian art.<br />
That is how, little by little, the “drippings” seemed to me quite obviously not just purely abstract works,<br />
but also symbolic works containing references to Shamanism or to Shamanic rituals.<br />
That <strong>de</strong>monstration naturally led me to a complete re-reading of Pollock’s œuvre.<br />
Henceforth, the abstract logic vanished to leave place for the artist’s <strong>de</strong>liberate <strong>de</strong>sire to have us believe<br />
in the object’s disappearance in or<strong>de</strong>r to, as initiatory Shamanic rituals, let us acce<strong>de</strong> to mystical portals<br />
that everyone cannot behold, but which was reserved for some “chosen few”. Pollock was a child of<br />
Jungian analysis. For him the concept of the unconscious and of initiation or initiatory rituals was very<br />
powerful.<br />
2
The concept of reaching other worlds was very clear, as can be seen in the knowledge of the Indian<br />
world that Pollock had at that time, as well as through the exhibition on Amerindian art organized by<br />
the MoMA in 1941.<br />
The confrontation with Masson and with Surrealism in general, sensitive to the same preoccupations<br />
when faced with an America in total recession, un<strong>de</strong>rgoing one of the worst crises in its history, must<br />
have given Pollock an urge to bring forth a new man, to re-mo<strong>de</strong>l “the common man”, in Polcari’s<br />
words, the one who put up with his life without being able to provi<strong>de</strong> it with meaning, so as to finally<br />
acce<strong>de</strong> to a means of re-awakening.<br />
That way of thinking seemed all the more interesting since it linked up with that of Gauguin, Picasso,<br />
Modigliani, Brancusi, Derain, and Matisse, all of whom sought in Primitivism solutions to their period’s<br />
problems by going back to the sources and to nature. Quite certainly, the path taken by Pollock was<br />
one of the most ambitious, intellectually speaking, as the psychoanalytical and primitive concepts are<br />
reached.<br />
This exhibition “Pollock and Shamanism” whose subject is totally in keeping with my own approach as<br />
an art historian, could only take place in the <strong>Pinacothèque</strong> <strong>de</strong> <strong>Paris</strong>. I feel it is really important to offer<br />
the largest possible public this new view on one of the major American artists on the 20th century.<br />
It is shown at the same time as the exhibition <strong>de</strong>voted to Georges Rouault, an example of the bridge<br />
between civilizations and mysticism. The juxtaposition of these exhibitions <strong>de</strong>monstrates that all over<br />
the planet, the great artists’ preoccupations are finally very similar.<br />
Demonstrative, clear-sighted, scientifically organized by Stephen Polcari who gui<strong>de</strong>d me and accompanied<br />
me in the choice of the works on view, this exhibition is, it must be admitted, outstanding. A masterly<br />
<strong>de</strong>monstration of his theory, Stephen Polcari’s text provi<strong>de</strong>s a remarkable reading of Pollock’s<br />
works, never before attempted.<br />
There is no doubt about it, the viewer’s look at Pollock’s body of work will be transformed.<br />
The “Drippings” are seen in a new light. Pollock is no longer simply the brilliant abstract artist throwing<br />
his paint at the canvas placed on the floor according to movements dictated by abstract aesthetical<br />
choices. Pollock’s wish was quite other: that gesture had as its finality to present a subject even as it<br />
gave the illusion of abstraction and of an absence of subject (that is the very <strong>de</strong>finition of abstraction,<br />
when the work has no subject matter). Pollock set asi<strong>de</strong> abstraction to enter into a sphere of “nonobjectivity”.<br />
Should the very existence of abstraction itself not be subject to revision?<br />
Marc RESTELLINI<br />
Director of the <strong>Pinacothèque</strong> <strong>de</strong> <strong>Paris</strong><br />
Translated in English by Ann Cremin<br />
3
“JACKSON POLLOCK ET LE CHAMANISME”<br />
Extracts of the catalog, Stephen POLCARI<br />
Jackson Pollock’s entire <strong>de</strong>velopment partakes of the assumptions, culture, and values of his<br />
time. His is an art <strong>de</strong>voted to inwardness in the form of psychologized, ritual transformation of himself<br />
and his world. His is an art created in response to the epic conflicts and <strong>de</strong>struction of both in the<br />
1930s and 1940s and to the socio-cultural personality that was thought to have generated them: the<br />
wasteland of mass society and mass, if not fascist, man thought to be evi<strong>de</strong>nt to the world at<br />
Nuremberg.To represent the dangerous vacuity of that society and to point the way to change, Pollock<br />
drew on what many in his generation un<strong>de</strong>rstood to be the powers and images of the unconscious<br />
and its alleged contents, the personal and cultural possibilities of the world, ancient and mo<strong>de</strong>rn.These<br />
pathways would recall new sources of spiritual strength and transformation, necessary for himself but<br />
forgotten in a society of urban, industrial mo<strong>de</strong>rnity and its incessant wars. [...]<br />
Thus in Pollock’s view, it was necessary to create the future by renewing the past, a traditional<br />
i<strong>de</strong>a that was newly emphasized in 1930s America. At that time, for many from Mexican and American<br />
artists and Carl G. Jung, his metaphysical inspiration, constructing something new meant digging out,<br />
reconstructing, and revivifying the successful pathway of other generations. [...] For Pollock, it meant<br />
unearthing the traditions and powers of other peoples, particularly Native Americans, whose imagery<br />
was that of the non-industrial, anti-mo<strong>de</strong>rn societies, which represented the exemplary past according<br />
to his illusions of “primitivism”. [...]<br />
In the early 1940s, Pollock cycled his emergent themes in and through mostly the thought and<br />
forms of Native American peoples. He expressed his obsessions through this so-called primitivism as<br />
well as myth, European mo<strong>de</strong>rnism, and in<strong>de</strong>ed, the entire culture of his period, believing that he was<br />
articulating his unconscious. Of course, it was these sources that told him what was to be “found” in<br />
that unconscious.[...]<br />
It has long been recognized that Pollock was interested in Native American art. Besi<strong>de</strong>s having<br />
spent part of his youth in the American Southwest where he was surroun<strong>de</strong>d by Indian ruins, pottery,<br />
pictographs, peoples and rituals. [...], Pollock knew the cultures and arts of the first Americans through<br />
travel, museums, reading and <strong>de</strong>monstrations. [...]<br />
Pollock purchased twelve copies of the Annual Reports [of the Smithsonian Institution’s Bureau<br />
of Ethnography] in the 1930s. [...]The fist-thick annuals consisted of the American government and the<br />
Smithsonian Institution’s attempts to document culture, art and ritual in the late nineteenth and early<br />
twentieth century.They ma<strong>de</strong> up perhaps the most informative sources of Native American life, discussing<br />
and copiously illustrating all aspects of life, arts and cultures. [...]<br />
The scholar W. Jackson Rushing is most responsible for revealing Pollock’s interest in shamanism.<br />
In interviews with Pollock’s friend, the artist Fritz Bultman, Rushing learned of Pollock’s commitment of<br />
shamanism and of his knowledge of its i<strong>de</strong>ology and many of its particulars. Bultman noted that Pollock<br />
was well acquainted with the “whole shamanistic dream culture of Indians” and talked of it. Further,<br />
Pollock’s good friend the Russian John Graham also knew about Russian shamanism, probably as Wassily<br />
Kandinsky did, for it was part of the living culture of Russia even in the twentieth century.And, of course,<br />
4
the Smithsonian Annual Reports often mentioned shamanism in their articles and the American<br />
Museum of Natural History published studies in the 1930s on Native American life. In this famous grand<br />
hall, the museum, also <strong>de</strong>scribed shamanic ritual, particularly of the Norhtwest Coast, as the basis of<br />
the artefacts and art on display. [...]<br />
The emergence of Pollock’s “primitivism” points the way toward shamanism, not the mere drawing<br />
from the personal unconscious of someone who is psychologically disturbed and then ren<strong>de</strong>rs his<br />
subjective fantasies and personal melodramas. [...] Pollock’s style and form give coherence to symbols<br />
interpreted as magical, totemistic, shamanist, and fecund or sexual. These images become a story of<br />
birth, spring or “coming into life” again, a major theme in the work of other Asbtract Expresionists…<br />
[...]<br />
It was [...] in the mid-1940s that an event took place that altered Pollock’s work and, eventually,<br />
the history of art. After some transitional works – Eyes in the Heat, Shimmering Substance and others<br />
of 1946 - Pollock <strong>de</strong>veloped his overall poured and dripped paintings.Their contrast to his past of alternating<br />
between static and dynamic compositions seems <strong>de</strong>cisive. What led to this change? Some thing<br />
or event both reaffirmed for Pollock the appropriateness of an image of dynamic flow as a formal and<br />
expressive means to ren<strong>de</strong>r his themes of magical ecstasy, fecundity, chaos and new birth. Something<br />
also perhaps inspired the further <strong>de</strong>velopment of that image.<br />
In 1946, the Museum of Mo<strong>de</strong>rn Art presented an exhibition, “The Art of the South Seas”. It<br />
was one of the first major shows of Oceanic material in America, and it is still admired today as a fine<br />
combination of anthropological information and ritual objects that the West consi<strong>de</strong>rs to be art as well<br />
as artefacts. As the first major postwar exhibit of non-Western art, it attracted a great <strong>de</strong>al of attention.<br />
[...]<br />
As noted above, Pollock had drawn consi<strong>de</strong>rable inspiration from the Indian Art show of 1941.<br />
[...] That show had been crucial to the <strong>de</strong>velopment of his goal of an art of ritual, generative force, and<br />
altered consciousness, and significantly, as a result of seeing it, he adopted forms from several different<br />
Native American cultures [...]. By the time the Oceanic show arrived, Pollock’s direction toward the<br />
expression of dynamic, magic, shamanic power had grown, even if he could not settle on one imagistic<br />
means.[...]<br />
In 1946 Pollock absorbed and worked through the i<strong>de</strong>as and stylistic alternatives suggested by<br />
[a] Sepik River painted wood carving. In 1947 he <strong>de</strong>veloped full control of this new mo<strong>de</strong> and as his<br />
skill and un<strong>de</strong>rstanding of the potential of movement itself as the image grew, his famous style emerged.<br />
That meant, seemingly, that he eliminated the transitional animal imagery and any suggestion of<br />
human form and figure.[...]<br />
Pollock’s abstractions thus fully <strong>de</strong>velop his search for the apt means to express the immaterial<br />
and intangible that he had only partly succee<strong>de</strong>d in evoking with such symbols, totemic compositions,<br />
repetitions of <strong>de</strong>signs from his schooling with Benton, the Mexicans and others, and with partially dynamic<br />
forms. [...]<br />
Pollock’s shamanism believed in a dynamic web of power shared by everyone and everything<br />
in their world and that informed the universe. [...] Pollock’s art, then, is a form of resistance to contemporary<br />
history and culture, to the “wasteland” of early mo<strong>de</strong>rnity. It articulates an attack on mass psychology<br />
and its traits by founding a memory of the past with which the artist could i<strong>de</strong>ntify and it<br />
attempts an authenticity not based on subservience to industrial or<strong>de</strong>r. Pollock sought a renewed, living<br />
inner self, and a capacity for feeling and intimacy. He sought a connectedness not only to the past, not<br />
only to a new kind of tradition (the “primitive”), but to animal life, to nature, and to that new place, the<br />
unconscious, that is, to all that is larger than himself.<br />
5
ROUTE OF THE EXHIBITION<br />
THE BEGINNINGS – EARLY WORKS<br />
Jackson Pollock’s career did not get off to an auspicious start. First he was a stu<strong>de</strong>nt of the regionalist<br />
painter Thomas Hart Benton, then he became a disciple of the Mexican muralists like José<br />
Clemente Orozco; all of his mentors were anti-mo<strong>de</strong>rnists who did not appear to place much trust<br />
in the young artist’s talent. However, <strong>de</strong>spite these mo<strong>de</strong>st beginning, there came about the birth<br />
and flowering of the best American mo<strong>de</strong>rn art forms.<br />
Composition with vertical stripe,<br />
c. 1934-1938 (détail)<br />
Composition with Vertical Stripe shows the<br />
mo<strong>de</strong>st beginnings of Pollock’s Mexican period.<br />
The painting suggests two seated women, pointing<br />
up what in Orozco, a Mexican mural painter,<br />
would be a marching army but which here<br />
is similar to a horned animal, perhaps a bull,<br />
a recurring symbol for Pollock.<br />
Statue of a cut Totem, wood, Nootka<br />
This statue,representing a seated figure,hands<br />
crossed on its knees, with an elaborate hairstyle<br />
and headwear, was one of the elements of a Nootka totem.The Nootkas are one<br />
of the North- Amerindian peoples living in British Columbia.<br />
SACRIFICE AND DEATH<br />
Although he was influenced by Orozco’s style, Pollock soon found his own favorite subjects in<br />
Shamanism – a type of religious ecstasy during which the initiated is thrust into a altered state of<br />
consciousness.The increase of his alcoholism, the threat of war, the years of Jungian therapy, and<br />
finally his interest in Amerindian art and culture led the painter to grasp at this animist religion, bearer<br />
of a promise of recovery simultaneously for himself and for society at large. Shamanism implies<br />
that the Initiate sacrifice his profane “self” during a ritual simulating the violence of chaos and of<br />
<strong>de</strong>ath.<br />
Bald Woman with Skeleton, c. 1938-1941<br />
The theme of sacrifice and <strong>de</strong>ath goes one step further in this major painting, setting out both a ritual<br />
sacrifice and the promise of rebirth. Around these two forms of life and <strong>de</strong>ath, a crowd of silhouettes<br />
apparently in a trance, celebrate the event. Behind the crowd, there appears a wall of flames, a Shamanic<br />
symbol both of creation and of <strong>de</strong>struction.Two guardians – whose skeletons are shown as though in an<br />
X-ray – as well as creatures in the shape of a sword, overshadow the composition.This Shamanic pictorial<br />
technique has as its aim to summon “chaos” or “<strong>de</strong>ath”.<br />
A fighting knife, Tlingit<br />
A Tlingit knife with a steel bla<strong>de</strong> whose handle, in sculpted wood, is ornamented with a bird of prey's head,<br />
- an eagle more than likely – is reinforced by skin straps.The bird’s open beak shows sharp little teeth.The<br />
orbits are finely carved, the ovoid eyes are surmounted by large curved ears. Decorated with incrustations<br />
in elm bark on the nostrils, pupils and the ears, the head is covered in a heavy brown patina.<br />
6
THE FUSION OF MAN AND THE ANIMAL<br />
If he wants to be re-born after the sacrifice, the aspiring Shaman must fuse with the animals, in other<br />
words,come back to nature.The bird,the wild beast,the serpent,allows the “self”to grow and to increase<br />
his capacities during the ritual known as “incorporation”. Man then ceases to be limited to his sole function<br />
as a rational thinker, he is endowed with new physical and spiritual connections with the universe.<br />
Man, Bull, Bird, c. 1938-1941<br />
A bull, a horse, an eagle’s skeleton, a bird’s fetus, serpents, in Man, Bull, Bird, Pollock displays a whole<br />
range of Shamanic symbols, related to the concept of “incorporation”. Sometimes he fuses them, sometimes<br />
he scatters them in the manner of “soul catchers” engraved with human or animal effigies.They<br />
also suggest a search for balance between different constitutional elements in man, a recurring theme<br />
for Pollock.The animal representation is there to remind us that man must get closer to nature and to<br />
the animal realm to which he belongs.<br />
Untitled, c. 1939-1940<br />
Colored pencils and crayons, 36,2x27,9 cm<br />
Collection Mandy and Jonathan O’Hara, New York<br />
The upper motif of the work shows a human being and an<br />
angular animal’s head that might belong to a horse or, more<br />
likely, to a bird.The lower half shows a kneeling man, also<br />
assimilated to a horse.The drawing suggests the man dozing,<br />
or in a trance, gives birth to a totemic figure, and is thus<br />
subjected to a transformation, allowing him to attain<br />
a superior level of elevation.<br />
Amulet, Soul catcher<br />
A “soul catcher” Shamanic<br />
Tlingit amulet, carved in a<br />
whale’s tooth.The Shaman is<br />
shown with his hands crossed between two figures of supernatural<br />
spirits: at one end, a salmon or more probably, a humpbacked whale,<br />
at the other a bird.The Shaman’s head is placed on the whale’s breathing<br />
apparatus. Along the si<strong>de</strong>s, we can make out fins, as well as the<br />
whale’s spine, recurring symbols in the totem-spirit.The eyes are<br />
incrusted with elm bark.<br />
THE FUSION OF MAN AND WOMAN<br />
So as to achieve this alteration of being, the man and the woman must be symbolically coupled.<br />
Coupling is another form of fusion.The Shamanic ritual of fusing the masculine and feminine principles<br />
allows life to be engen<strong>de</strong>red, i.e. the recovery and renewal of the human being.<br />
Composition on paper 1, c. 1946<br />
This painting, unusual in the artist’s output, nonetheless retains a familiar composition. In the centre,<br />
the horizontal shape penetrating the large silhouette suggests copulation – a frequent theme in Pollock’s<br />
œuvre. However, it is not the Freudian sensual symbolism that is broached here, but rather the<br />
7
“primitive” ritual of fertility, called “birth” by Pollock.A “proto-plasmic” shape seems to emerge from the<br />
female form.The “masculine” form in erection stands out against a silhouette ma<strong>de</strong> up of intertwed shapes,<br />
suggesting vital energy. Like the Shamanic figures in the Lascaux caverns, the figure in erection<br />
appears to be in ecstasy. On the opposite si<strong>de</strong>, and facing the female and male figures, a little shape turned<br />
in upon itself appears to celebrate the ritual act of copulation, as a prelu<strong>de</strong> to the renewal of life.<br />
Fertility mask in painted wood<br />
British Columbia<br />
The Arts Manual by Jackson Pollock, 1951 (<strong>de</strong>tail)<br />
GERMINATION – BIRTH<br />
The result of fusion is renewal. For Pollock, like for the between the wars philosopher<br />
Henri Bergson, procreation and creation were synonymous. To<br />
<strong>de</strong>ath and to sacrifice, Pollock and his mentor,André Masson, preferred the<br />
renewal of life. Shamanic ritual art,<br />
such as it interpreted by Pollock suggest<br />
a positive transformation<br />
Birth, c. 1938-41<br />
Tate, London<br />
A major painting among the early<br />
works, Birth quite obviously reflects<br />
the process of Shamanic spiritual<br />
transformation that Pollock had<br />
appropriated. Here the painter has<br />
created one of the key images of his<br />
primitivism, a fictional figure, an<br />
assembly of forms, of functions, and<br />
of expression, creating the illusion of<br />
an “Indian Totem”.<br />
A totemic house mast<br />
Hïda or Nootka<br />
British Columbia<br />
8
André Masson, Germination, 1942<br />
Nature is not only a place of confrontation,<br />
a source of threatening instincts, or<br />
a beneficial place, the necessary counter-balance<br />
to triumphant rationalism,<br />
it is also the incarnation of creativity that<br />
characterizes mankind and the world.<br />
If, for Pollock it was symbolized by procreation,<br />
for Masson it wore natural<br />
forms – fish, birds, and seed – in other<br />
words, the luxuriant colors of tropical<br />
fauna and flora of the Caribbean where<br />
he had lived, and that are found in his<br />
Germination. For Masson, like for Pollock,<br />
to recreate the world, it was necessary<br />
to impregnate it.<br />
Fish box, Eskimo<br />
An Eskimo box in the shape of a<br />
fish, probably a halibut.The head,<br />
the body and the tail are encrusted<br />
with mother of pearl, the fin<br />
has a turquoise mother of pearl,<br />
and the remains of a fiber thread<br />
with which to open it.This box<br />
might have contained ritual<br />
objects as well as more everyday<br />
things. It probably belonged to a<br />
member of an important family,<br />
because it is of extremely <strong>de</strong>licate<br />
and refined workmanship.<br />
GRAPHIC PAINTING – PICTOGRAMS<br />
Transformation is not a pictorial subject, it is also a style. Pollock sought to <strong>de</strong>velop a pictographic<br />
style, unusual and concrete, enabling him to reproduce as closely as possible, even allowing him to<br />
relive the Shamanic ecstasy and the vital renewal.<br />
Untitled 1074, 1078, 1082, 1944-1945, etching and dry-point<br />
Adding to the fashionable graphic language of the times, Pollock’s line became more dynamic. Around<br />
the mid-forties, the painter learnt printing in Stanley Hayter’s workshop, who had left <strong>Paris</strong> for New<br />
York, bringing along with him a goodly number of artists and particularly the Surrealists. As can be seen<br />
in Untitled 1074, 1078, 1082, and other unfinished works from 1944-45, Pollock was not very gifted for<br />
etching. As has already been said, these works were not printed during his lifetime. However, it is nonetheless<br />
clear that handling the chisel helped the artist to strengthen his strokes; the outlines became<br />
more fluid, the shapes intermingled.The subjects of the etchings and of the dry-points are on the whole<br />
9
in<strong>de</strong>cipherable.They may be variations on studies of classical masters, apart from one work, the most<br />
fragmentary of all, N°1082 that recalls body parts as though carried away by a whirlwind, and that<br />
seems like an echo to the etchings and drawings that Pollock called his war works. During the forties,<br />
his line was no longer simply brief, graphic and vigorous, it became <strong>de</strong>finitively expressive..<br />
THE ABSTRACTIONS<br />
By means of these graphic simplifications, Pollock was trying to summon up directly on the canvas<br />
the universe’s vital forces and not only to represent them in symbolic form. In the Shamanic ritual,<br />
dance and trance allowed one to attain ecstasy.<br />
Untitled vertical IV, 1949<br />
Number 21, 1950<br />
Pollock and his contemporaries sought to attain a magical world that, like a heap of supernatural forces,<br />
would allow access to an uninterrupted flow of fecundity and transformation, to ritual accomplishments<br />
as prelu<strong>de</strong>s to the emergence of a new, solar being. Whereas <strong>de</strong>struction was rampant both in<br />
the outsi<strong>de</strong> world and in his private life, it was within an inner renewal, the quest for what Kandinsky<br />
termed “the spiritual”, that Pollock drew his energy and his art. Pollock’s “drippings” gave a visual shape<br />
to the psychic transformation of Western man towards myth and the sacred. Pollock had ma<strong>de</strong> his own<br />
the Shamanic belief according to which everything is alive, all the beings being linked to each other by<br />
a network of interactive forces that mould the universe.This dynamic network makes up, in a way, the<br />
boundless reservoir of spiritual forces and powers which can be transmitted to the natural world and<br />
in which the Shaman or “blessed being” can <strong>de</strong>lve. In the Shamanic concept of a cosmic renewal, every<br />
object possesses an infinite potential for transformation. Nature, earth, and sky are not <strong>de</strong>ad substances,<br />
but on the contrary are entities endowed with a magical vital power.<br />
THE DANCE<br />
Shortly before killing himself in a driving acci<strong>de</strong>nt, Pollock had painted canvases in which he once<br />
again took up his favorite themes – proof that he had never abandoned them even if at times they<br />
vanished un<strong>de</strong>r a turmoil of strokes; His last works are an echo of the early ones, suggesting that<br />
his quest was never over.<br />
Triad, 1948<br />
In the so-called drippings period, (1947-1950), he<br />
mostly used the new technique of the cutout, to summon<br />
up the single silhouette of the celebrant and<br />
that of the human crowd. Triad,shows three dynamic<br />
“silhouettes” cut out on a dark background.The two<br />
torsos that can be seen on the right seem to be<br />
enjoying a mating ritual in homage to the isolated<br />
silhouette on the left. It must be pointed out that<br />
these figures are among the most representative of<br />
the cutout technique, which Pollock regularly used<br />
throughout his career. Here again, the “figurative” fragments<br />
are suggested through colored planes that let<br />
us see one or more silhouettes, evocative of the vital<br />
forces animating the body and soul of the Shamanic<br />
figures.<br />
10
SEEKING THE MAGICAL TRANSFORMATION – THE ECSTASY<br />
Pollock’s men and women are born again thanks to the magic of the shamanic ritual.They set out<br />
to seek the symbol that will embody the new “me” presented in the guise of ritual primitive<br />
Amerindian masks.<br />
André Masson, Constellation, Nébuleuse, 1949<br />
Constellation owes a lot to Miro and to his colored<br />
landscapes from the 1920s, which summon<br />
up the cosmic presence and the quest for the<br />
universe’s supernatural powers, two recurring<br />
themes in Pollock’s paintings. Even if the shapes<br />
and the space surrounding them are biomorphic,<br />
in both painters’ works, we note that nature is<br />
never reduced to itself, but is used as a metaphor<br />
for the broa<strong>de</strong>r reality in which are inscribed<br />
the <strong>de</strong>terminants of the human condition.<br />
Masson also altered the scale of natural creatures<br />
and of the space surrounding them to represent<br />
a new world that would be <strong>de</strong>signed no<br />
longer by politics but by metaphysics.<br />
Projection of anthropological movies on Amerindian populations<br />
To discover the Amerindians’ way of life including the Shamanic ritual ceremonies. Extract of the movies<br />
presented:<br />
The Kwakiutl of British Columbia by F. Boas and B. Holm, 16mm, N&B, 55’, 1930. Aspects of the Kwakiutl<br />
Indians’ traditional culture.<br />
The Land of the war canoes by Eduard Curtis. 16 mm, N&B, 50’, 1914-1972. A romantic saga with the<br />
Kwakiutls on the Pacific North-western coast.<br />
The Spirit of Navajos by T. Maxine & Mary J. Benally Susi, 20’32. The film illustrates a Navajo therapy session<br />
thanks, among others, to sand paintings. Like in several other films in the series, this one starts with the<br />
gathering of plants that will then be used to make pigments used to carry out the painting.<br />
These differing views allow, apart from the discovery of this population, to un<strong>de</strong>rstand Jackson Pollock’s<br />
work, who was influenced throughout his entire artistic career by the Shamanic world.<br />
These films are extracted from the catalog of the SFAV (Société Française d’Anthropologie Visuelle).<br />
11
Simplistic representation of the route of the exhibition<br />
Artistic director<br />
Marc RESTELLINI<br />
assisted by<br />
Hélène DESMAZIÈRES<br />
Scientific commissioner<br />
Stephen POLCARI<br />
Scientific Committee<br />
Samuel SACHS II, Presi<strong>de</strong>nt of the Pollock-Krasner Foundation<br />
Susan DAVIDSON, curator of the Solomon R. Guggenheim Museum<br />
Joan WASHBURN, Pollock Estate<br />
Encounters and <strong>de</strong>bates around the exhibition:<br />
Conference “Jackson Pollock and Shamanism”,Tuesday February 4, 2009, in partnership<br />
with Connaissances <strong>de</strong>s arts, in the <strong>Pinacothèque</strong> <strong>de</strong> <strong>Paris</strong>.<br />
12
AVAILABLE PICTURES FOR THE PRESS<br />
Jackson Pollock<br />
Composition with cubic forms, c. 1934-1938<br />
Oil on canvas; 57,1 x 77,4 cm<br />
Private collection<br />
Jackson Pollock<br />
Man, Bull, Bird, c. 1938-1941<br />
Oil on canvas; 60,9 x 91,4 cm<br />
Berry-Hill Galleries, New York<br />
Jackson Pollock<br />
Composition with oval forms, c. 1934-1938<br />
Oil on masonite; 26,7x42,5 cm<br />
José Mestre Collection<br />
Dance Hatchet, Haïda<br />
Wood, pigment; L. : 25,5 cm<br />
Un<strong>de</strong>r the wings is inscribed: ma<strong>de</strong> by the Indians of Queen<br />
Charlotte Island, British Columbia:Victoria Vancouver Island,<br />
April 25th, 18959 (probably the place and date of the<br />
object’s purchase).<br />
Provenance Franklin D.Austin, born in 1918, presi<strong>de</strong>nt of the<br />
New York mining Company (gold mines)<br />
Private collection<br />
© <strong>Pinacothèque</strong> <strong>de</strong> <strong>Paris</strong> - Fabrice Gousset<br />
Shaman’s <strong>de</strong>ath mask, bird-falcon spirit,<br />
c. 1840-1870<br />
Sculpted and painted wood, with teeth in elm<br />
bark; 20,5 cm<br />
Steven Michaan Collection<br />
© Steven Tucker<br />
13
Jackson Pollock<br />
Untitled (composition with ritual scene),<br />
c. 1938-1941<br />
Oil on canvas mounted on masonite; 45.7 x 120 cm.<br />
Sheldon Museum of Art, University of Nebraska-<br />
Lincoln NAA-Nebraska Art Association Collection,<br />
through the gifts of Mrs Henry C. Woods,<br />
Sr., Mr and Mrs Frank Woods, Mr and Mrs Thomas C.Woods,<br />
and Mr and Mrs Frank Woods, Jr. By exchange: Woods<br />
Charitable Fund in memory of Thomas c. (Chip) Woods, III,<br />
and other generous donors.<br />
Soul catcher Amulet,Tlingit<br />
(probably Tantakwan,Tlingits from the south),<br />
c. 1850-1870<br />
Bear’s femur, hollowed out and sculpted in relief,<br />
set with <strong>de</strong>corations in sea urchins’ shells. Leather<br />
strap; 17,2 cm<br />
Steven Michaan Collection<br />
© Steven Tucker<br />
Jackson Pollock<br />
Figure kneeling before arch with skulls, c. 1934-1938<br />
Oil on canvas; 68,58 x 53,66 cm<br />
Courtesy Washburn Gallery New York and the<br />
Pollock-Krasner Foundation Inc.<br />
Jackson Pollock<br />
Composition with Horse at Center, c. 1934-1938<br />
Oil on panel; 26,4 x 52,7 cm<br />
Gerald and Kathleen Peters Collection<br />
14
Jackson Pollock<br />
Untitled, c. 1939-1942<br />
Front; pen, ink and pencil on paper<br />
45,7 x 35,2 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock- Krasner Foundation Inc.<br />
Jackson Pollock<br />
Untitled (Number 25), c. 1939-1940<br />
Colored pencils and crayons; 36,2 x 27,9 cm<br />
Collection Mandy and Jonathan O’Hara, New York<br />
Soul Catcher Amulet in ivory,Tlingit<br />
Whales’ tooth pierced and sculpted, set with<br />
<strong>de</strong>corations in elm’s bark<br />
Steven Michaan Collection<br />
© Steven Tucker<br />
Jackson Pollock<br />
Birth, c. 1938-1941<br />
Oil on canvas; 116,4 x 55,1 cm<br />
Tate, London<br />
© Pollock-Krasner Foundation Inc.<br />
Photo © Tate, London 2008<br />
15
Frontal with a falcon’s head, Covarubias<br />
Painted wood and elm’s bark; 21,5 cm<br />
Steven Michaan Collection<br />
© Steven Tucker<br />
Ritual Shamanic rattle in carved wood<br />
and stag's hoof,Tlingit, c. 1850-1880<br />
Carved and painted wood. Black stag's hoof and<br />
spur sewn with natural fiber threads;<br />
H. 23 cm<br />
Steven Michaan Collection<br />
© Steven Tucker<br />
Jackon Pollock<br />
Equine - series IV, c. 1944<br />
Oil on canvas; 50.8 x 61 cm.<br />
Jan Ghisalberti Collection<br />
Face Mask,Tlingit, North-Western coast<br />
Blue-green polychrome highlighted in red, black<br />
and white pigments.The head’s outline set with<br />
hairs ma<strong>de</strong> from horsehair; H. : 24 cm<br />
Steven Michaan Collection<br />
© <strong>Pinacothèque</strong> <strong>de</strong> <strong>Paris</strong><br />
16
Jackson Pollock<br />
Composition on Paper I, 1946<br />
Oil on paper mounted on canvas;<br />
40,6 x 32,4 cm<br />
Private collection,<br />
Courtesy Guggenhein Asher Associates<br />
Jackson Pollock<br />
Number 21, 1950<br />
Oil on masonite; 56.5 x 56.5 cm<br />
Private collection New York,<br />
Courtesy Ikkan Art International, Inc., New York<br />
Jackson Pollock<br />
Untitled,1949<br />
Oil and enamel on canvas mounted on masonite;<br />
45,7 x 58,4 cm<br />
Private collection,<br />
Courtesy Knoedler & Compagny, New York<br />
Totem Mast (<strong>de</strong>tail)<br />
Wood.<br />
Steven Michaan Collection<br />
© Steven Tucker<br />
17
André Masson<br />
Le fil d’Ariane, 1938<br />
Sand, gouache, tempera on wood; 22 x 27 cm<br />
Private collection, <strong>Paris</strong><br />
André Masson<br />
Germination, 1942<br />
Oil and sand on canvas; 43,5 x 48 cm<br />
Private collection,<br />
Courtesy Galerie Cazeau-Béraudière, <strong>Paris</strong><br />
MANDATORY MENTIONS FOR THE MEDIA<br />
(JACKSON POLLOCK AND ANDRÉ MASSON WORKS) :<br />
All or part of the works mentioned in the press kit is protected by the authors’<br />
copyright.Works from ADAGP (www.adagp.fr) may be published on the following<br />
conditions:<br />
• For the press publications who have signed an agreement with ADAGP: refer to the latter’s<br />
stipulations.<br />
• For the other press publications:<br />
- Exoneration of the first two reproductions illustrating an article <strong>de</strong>voted to a current event<br />
and with a maximum size of 1/4 page;<br />
- Beyond that number or format the reproductions will be subject to reproduction rights.<br />
Any reproduction on a cover or on the front page must be requested from the Presse<br />
Service at ADAGP;<br />
- The copyright to be mentioned alongsi<strong>de</strong> every reproduction will be: author’s name, title<br />
and date of the work followed by © ADAGP, <strong>Paris</strong> 200... (date of publication), and that notwithstanding<br />
the image’s provenance or place of conservation of the work.<br />
18
LIST OF WORKS ON SHOW<br />
PAINTINGS BY JACKSON POLLOCK<br />
Seascape, 1934<br />
Oil on canvas; 30,4 x 40,6 cm<br />
Santa Fe Art Foundation<br />
Composition with cubic forms, c. 1934-1938<br />
Oil on canvas; 57,1 x 77,4 cm<br />
Private collection<br />
Composition with Vertical Stripe, c. 1934-1938<br />
Oil on canvas; 57,1 x 76,2 cm<br />
Gerald Peters Gallery<br />
Figure kneeling before arch with skulls, c. 1934-1938<br />
Oil on canvas; 68,58 x 53,66 cm<br />
Courtesy Washburn Gallery New York and the<br />
Pollock-Krasner Foundation Inc.<br />
Composition with horse at right, c. 1934-1938<br />
Oil on masonite; 15,8 x 46,3 cm<br />
Courtesy Washburn Gallery New York and the<br />
Pollock-Krasner Foundation Inc.<br />
Composition with Horse at Center, c. 1934-1938<br />
Oil on panel; 26,4 x 52,7 cm<br />
Collection Gerald and Kathleen Peters<br />
Composition with oval forms, c. 1934-1938<br />
Oil on masonite; 26,7 x 42,5 cm<br />
Collection José Mestre<br />
Man, Bull, Bird, c. 1938-1941<br />
Oil on canvas; 60,9 x 91,4 cm<br />
Berry-Hill Galleries, New York<br />
Untitled (composition with ritual scene),<br />
c. 1938-1941<br />
Oil on canvas mounted on masonite; 45.7 x 120 cm.<br />
Sheldon Museum of Art, University of Nebraska-<br />
Lincoln NAA-Nebraska Art Association Collection,<br />
through the gifts of Mrs Henry C. Woods, Sr., Mr and Mrs<br />
Frank Woods, Mr and Mrs Thomas C.Woods, and Mr and<br />
Mrs Frank Woods, Jr. By exchange: Woods Charitable Fund in<br />
memory of Thomas c. (chip) Woods,III, and other generous<br />
donors.<br />
Untitled (Bald Woman with Skeleton), c. 1938-1941<br />
Oil on masonite placed on a support;<br />
50,8 x 60,9 cm<br />
Hood Museum Of Art Dartmouth College<br />
Hanover, New Hampshire<br />
Purchased through the Miriam and Sidney Stoneman<br />
Acquisitions Fund<br />
Untitled (panel A), c. 1934-1938<br />
Oil on masonite; 18,2 x 13,4 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled (panel B), c. 1934-1938<br />
Oil on masonite; 18,2 x 13 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled (panel C), c. 1934-1938<br />
Oil on masonite; 18,2 x 13,4 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled (panel D), c. 1934-1938<br />
Oil on masonite; 18,4 x 12,3 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled (panel G), c. 1934-1938<br />
Oil on masonite; 10,9 x 18,2 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled, c. 1934-1941<br />
Gouache on gray cardboard; 28 x 49 cm<br />
Gerald Peters Gallery<br />
Untitled (Number 25), c. 1939-1940<br />
Pencil and orange crayon on paper;<br />
35,5 x 27,9 cm.<br />
Collection Mandy and Jonathan O’Hara, New York<br />
Untitled (number 37), c. 1939-1940<br />
Pen, ink, black pencil and colored pencil on coated<br />
paper; 35,6 x 27,9 cm<br />
Hood Museum of Art, Dartmouth College,<br />
Hanover, New Hampshire<br />
Purchased through a gift from Olivia H. and John O. Parker,<br />
class of 1958, the Guernsey Center Moore 1904 Memorial<br />
Fund, and the Hood Museum of Art Acquisitions Fund.<br />
19
Untitled, c. 1939-1942<br />
Front: pen, ink and pencil on paper<br />
Back: pen, ink and color wash on paper<br />
45,7 x 35,2 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Mosaic on concrete, c. 1938-1941<br />
Frame in brass; 137,2 x 61 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Birth, c. 1938-1941<br />
Oil on canvas; 116,4 x 55,1 cm<br />
Tate, London<br />
© Pollock-Krasner Foundation Inc.<br />
Photo © Tate, London 2008<br />
Male and Female in Search of a symbol, 1943<br />
Oil on canvas; 109,2 x 170,1 cm<br />
Private collection<br />
Untitled, c. 1943<br />
Ink, gouache, and watercolor on collage mounted<br />
on blue paper;<br />
40,6 x 30,5 cm<br />
Kasser Art Foundation, Montclair, New Jersey<br />
Untitled, c. 1943<br />
Pen, ink and colored pencil on paper;<br />
30,4 x 22,2 cm<br />
Private collection, Munich<br />
Equine - series IV, c. 1944<br />
Oil on canvas; 50.8 x 61 cm.<br />
Collection Jan Ghisalberti<br />
Composition on Paper I, 1946<br />
Oil on paper mounted on canvas;<br />
40,6 x 32,4 cm<br />
Private collection,<br />
Courtesy Guggenhein Asher Associates<br />
Composition on Paper II, 1946<br />
Oil on paper mounted on canvas; 41,9 x 33 cm<br />
Private collection,<br />
Courtesy Guggenhein Asher Associates<br />
Triad, 1948<br />
Oil and enamel on paper mounted on cardboard;<br />
52,1 x 65,4 cm<br />
Art Enterprises, Ltd, Chicago, Illinois<br />
Untitled (vertical #4), 1949<br />
Oil on canvas; 69,3 x 30,4 cm<br />
Private collection, Miami, FL<br />
Number 21, 1950<br />
Oil on masonite; 56.5 x 56.5 cm<br />
Private collection New York,<br />
Courtesy Ikkan Art International, Inc., New York<br />
Untitled, Drawing (795), c. 1950<br />
Black ink on paper; 52 x 66 cm<br />
Private collection,Toronto, Canada<br />
The Arts Manual by Jackson Pollock, 1951<br />
Ink and color wash on Howell paper;<br />
45,1 x 54,6 cm<br />
Private collection, New York,<br />
Courtesy Jason Mc Coy Inc., New York<br />
Untitled,1949<br />
Oil and enamel on canvas mounted on masonite;<br />
45,7 x 58,4 cm<br />
Private collection,<br />
Courtesy Knoedler & Compagny, New York<br />
Untitled 1082, c. 1944-1945<br />
(Posthumous edition by Emiliano Sorini in 1967)<br />
Etching and dry-point on Italian paper n° 11/50;<br />
21,2 x 28,6 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled 1078, c. 1944-1945<br />
(Posthumous edition by Emiliano Sorini in 1967)<br />
Etching and dry-point on Italian paper n° 11/50;<br />
36,2 x 43,9 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled 1074, c. 1944<br />
(Posthumous edition by Emiliano Sorini in 1967)<br />
Etching and dry-point on Italian paper n° 11/50;<br />
28,9 x 25,4 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled, 1951<br />
(Posthumous edition 1964)<br />
Silkscreen; 73,6 x 58,2 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
20
Untitled, 1951<br />
(Posthumous edition 1964)<br />
Silkscreen; 73,6 x 58,2 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled, 1951<br />
(Posthumous edition 1964)<br />
Silkscreen;73,6 x 58,2 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled, 1951<br />
(Posthumous edition 1964)<br />
Silkscreen; 73,6 x 58,2 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled, 1951<br />
(Posthumous edition 1964)<br />
Silkscreen; 73,6 x 58,2 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Untitled, 1951<br />
(Posthumous edition 1964)<br />
Silkscreen; 73,6 x 58,2 cm<br />
Courtesy Washburn Gallery, New York<br />
and the Pollock-Krasner Foundation Inc.<br />
Paysage en forme <strong>de</strong> poisson, 1941<br />
Oil on canvas; 36 x 46 cm<br />
Private collection, <strong>Paris</strong><br />
Le fil d’Ariane, 1938<br />
Sand, gouache, tempera on wood; 22 x 27 cm<br />
Private collection, <strong>Paris</strong><br />
Figure Personnage Animal, 1927<br />
Sand and tempera on canvas ; 41 x 16 cm<br />
Private collection<br />
Rapt, c. 1942<br />
Dry point; 30,5 x 40,5 cm<br />
Private collection, <strong>Paris</strong><br />
Massacre, 1931<br />
Oil on canvas; 32,5 x 41,2 cm<br />
Private collection, <strong>Paris</strong><br />
Germination, 1942<br />
Oil and sand on canvas; 43,5 x 48 cm<br />
Private collection,<br />
Courtesy Galerie Cazeau-Béraudière, <strong>Paris</strong><br />
OBJECTS<br />
PAINTINGS BY ANDRÉ MASSON<br />
Coptic Miror, 1942<br />
Tempera and sand on canvas; 50,7 x 63,5 cm<br />
Private collection<br />
La sorcière, 1942<br />
Oil and tempera on canvas; 72 x 51 cm<br />
Private collection, <strong>Paris</strong><br />
Constellation nébuleuse, 1942<br />
Sand and tempera on cardboard; 31 x 24,5 cm<br />
Private collection<br />
Chantier d’oiseaux, 1941<br />
Oil on canvas; 36,5 x 45,5 cm<br />
Private collection,<br />
Courtesy Galerie Philippe Cazeau, <strong>Paris</strong><br />
Fish club<br />
Wood; 55 cm<br />
Steven Michaan Collection<br />
Shaman’s Atlatl<br />
Wood; 36 cm<br />
Steven Michaan Collection<br />
Soul catcher Amulet,Tlingit<br />
(probably Tantakwan, southern Tlingits),<br />
c 1850-1870<br />
Bear’s femur, emptied and carved in relief, set with<br />
<strong>de</strong>corations in sea-urchin’s shells. Leather band ;<br />
17,2 cm<br />
Steven Michaan Collection<br />
Soul catcher Amulet in ivory,Tlingit<br />
Whale’s tooth pierced and carved , set with<br />
<strong>de</strong>corations in elm bark<br />
Steven Michaan Collection<br />
21
Sheishoo, little rattle figuring a crow, Amerindians<br />
from the North-Western coast, c. 1780-1800.<br />
Painted hard wood, band in <strong>de</strong>erskin; 26 cm<br />
Steven Michaan Collection<br />
Bowl shaped like a sea otter,<br />
Kwakwaka’wakw, Gwats’Inuxw tribe, 1750-1800<br />
Wood (probably pine), the sea otter’s head in this<br />
Kwakiutl bowl has little teeth in mother of pearl<br />
and the body is incrusted with glass beads.<br />
Steven Michaan Collection<br />
Shaman’s ritual rattle in carved wood<br />
and <strong>de</strong>er’s hoof.<br />
Tlingit, circa 1850-1880<br />
Carved and painted wood . Black <strong>de</strong>er’s hoof and<br />
claws sewn with natural fiber threads;<br />
H. 23 cm<br />
Steven Michaan Collection<br />
Killer whale rattle,<br />
Haïda, c. 1880<br />
Carved hard wood; 23,5 cm<br />
Steven Michaan Collection<br />
Shaman’s <strong>de</strong>ath mask, hawk bird spirit,<br />
c. 1840-1870. Carved and painted wood,<br />
with teeth in elm bark; 20,5 cm<br />
Steven Michaan Collection<br />
Make-up bowl<br />
Wood; 10,2 cm<br />
Steven Michaan Collection<br />
« War » Helmet<br />
Wood; 25,7 x 22,5 cm<br />
Steven Michaan Collection<br />
Frontal with a hawk’s head, Covarubias<br />
Painted wood and elm bark; 21,5 cm<br />
Steven Michaan Collection<br />
Soapberry spoon<br />
Wood; 39,5 cm<br />
Steven Michaan Collection<br />
Little head, Eskimo<br />
Wood; 3,5 cm<br />
Steven Michaan Collection<br />
Fighting knife,Tlingit, c. 1820<br />
Steel bla<strong>de</strong>, handle <strong>de</strong>corated with incrustations<br />
in elm bark, tied by leather straps; 38,5 cm<br />
Steven Michaan Collection<br />
Amulet<br />
Wood; 9 cm<br />
Steven Michaan Collection<br />
Fish box, Eskimo<br />
Wood and pearl; 16,5 cm<br />
Steven Michaan Collection<br />
Ivory sea-otter, c. 1850<br />
Carved walrus ivory showing little perforations<br />
as well as inscriptions; 11,5 cm<br />
Steven Michaan Collection<br />
Comb<br />
Wood; 15,3 x 5,6 cm<br />
Steven Michaan Collection<br />
Mask with a human face, Eskimo Inupiak,<br />
(Uncertain provenance : Pt Hope or Pt Barrow),<br />
c 1830-1870<br />
Wood; 21,5 cm<br />
Steven Michaan Collection<br />
Mask, c. 1880<br />
Wood with incrustations walrus teeth;<br />
H. : 21,5 cm<br />
Steven Michaan Collection<br />
Little mask, Eskimo<br />
11,5 cm<br />
Steven Michaan Collection<br />
Mask, Eskimo<br />
23 cm<br />
Steven Michaan Collection<br />
Small head, Eskimo, c. 1850<br />
Wood incrusted with ivory; 8,4 cm<br />
Steven Michaan Collection<br />
Mask, Eskimo<br />
Wood; 23,5 cm<br />
Steven Michaan Collection<br />
22
Mask, c. 1850<br />
Carved wood; 7,5 cm<br />
Steven Michaan Collection<br />
Totem mast<br />
Wood.<br />
Steven Michaan Collection<br />
Cut totem statue, Nootka<br />
Wood.<br />
Steven Michaan Collection<br />
Facial mask ,Tlingit, North-Western coast<br />
Blue-green polychrome highlighted with red, black<br />
and white pigments.The head is surroun<strong>de</strong>d with<br />
hair ma<strong>de</strong> of horsehair; H. : 24 cm<br />
Steven Michaan Collection<br />
Totemic figure, British Colombia<br />
Private collection, <strong>Paris</strong><br />
Fertility mask, British Colombia<br />
Painted wood.<br />
Private collection, <strong>Paris</strong><br />
Household totem mast, Haïda or Nootka,<br />
British Colombia<br />
Private collection, <strong>Paris</strong><br />
Dance rattle, Haïda<br />
Wood, pigments; L. : 25,5 cm<br />
Un<strong>de</strong>r the wings is written: ma<strong>de</strong> by the indians<br />
of Queen Charlotte Island, British Columbia<br />
and : Victoria, Vancouver Island, April 25th 1859<br />
(probably the place and date of purchase of the<br />
object) Provenance : Franklin D. Austin, born in 1918,<br />
Presi<strong>de</strong>nt of the New York mining Company (gold<br />
mines). Private collection<br />
Small totem in clay<br />
Private collection<br />
Dance rattle<br />
Wood and pigments; L. : 30 cm<br />
Private collection<br />
Shaman’s blanket, Chilkat,Tlingit<br />
L. : 161 cm<br />
Private collection<br />
Spoon, Haïda<br />
Goat’s horn; 26,5 cm<br />
Alain Schoffel Collection<br />
Spoon, Haïda<br />
Goat’s horn; 22,5 cm<br />
Alain Schoffel Collection<br />
Spoon, Haïda<br />
Goat’s horn; 26 cm<br />
Alain Schoffel Collection<br />
Spoon, Haïda<br />
Goat’s horn; 31,5 cm<br />
Alain Schoffel Collection<br />
Spoon, Haïda<br />
Goat’s horn; 25 cm<br />
Alain Schoffel Collection<br />
Box, Inuit<br />
Wood with <strong>de</strong>corations in ivory or bone;<br />
44,5 cm<br />
Alain Schoffel Collection<br />
Animal, Inuit<br />
Ivory; 11,8 cm<br />
Alain Schoffel Collection<br />
Little box, Inuit<br />
Ivory, wood, copper, ornamented with a figure<br />
and a crow’s head; H. : 10 cm<br />
Alain Schoffel Collection<br />
Statuette of a woman carrying a child on her back<br />
Thule Culture (1000-1700), Alaska<br />
Ivory; H. : 10 cm<br />
Private collection<br />
23
CATALOG AND PUBLICATIONS<br />
On the occasion of the exhibition «Jackson Pollock and Shamanism», the Éditions <strong>Pinacothèque</strong> <strong>de</strong><br />
<strong>Paris</strong> have published an illustrated book and a portfolio.<br />
Jackson Pollock et le chamanisme<br />
By Stephen Polcari, professor of art history at Chapman University, author of the major essay « Abstract<br />
Expressionism and the Mo<strong>de</strong>rn Experience ».<br />
Adaptation of Stephen Polcari’s texts by Maïca Sanconie and Martine Desoille.<br />
« Jackson Pollock’s evolution is totally in tune within the hypotheses, culture and the values of his time.<br />
His art comes from a group of ritual and psychological transformations, which occurred as a reaction<br />
to the <strong>de</strong>structive conflicts between 1930 and 1940, and to the socio-cultural context <strong>de</strong>emed to have<br />
produced them. Jackson Pollock <strong>de</strong>nounced the society that had engen<strong>de</strong>red a mass mankind, even<br />
before the creation of the totalitarian system that led to Nuremberg. Anxious to represent the dangerous<br />
emptiness of that society and to point to the possible means of transforming it, Pollock was inspired<br />
by the powers and the images of the subconscious, and he sought it out in the world’s cultural<br />
wealth, in its past as well as in its mo<strong>de</strong>rnity. He called upon new sources of transformation, ignored by<br />
the urban industrial society. »<br />
Stephen POLCARI<br />
The portfolio « Jackson Pollock et le chamanisme » offers in a<br />
large format a selection of the most beautiful paintings and<br />
Shamanic objects.The portfolio is accompanied by a documentary<br />
on Jackson Pollock in the collection « Portrait d’artiste »<br />
The portfolio « Jackson Pollock et le chamanisme »<br />
Number of pages: 36<br />
Format: 23,8 x 32 cm<br />
Number of illustrations: 40<br />
DVD: 50 mn (zone2). Editions AKAVIDEO<br />
Price: 12,50 euros<br />
ISBN: 9782953054682<br />
Publisher: <strong>Pinacothèque</strong> <strong>de</strong> <strong>Paris</strong><br />
In this fascinating essay Stephen Polcari casts a new look on the<br />
body of work of one of the major artists of the 20th century.<br />
Contents:<br />
- Contexts, influences, references<br />
- Jackson Pollock’s «I<strong>de</strong>a of Shamanism»<br />
- The impact of World War Two<br />
- The search: Pollock and man’s re-awakening<br />
- The final result: dripping or the invisible image<br />
- « I am nature »<br />
Number of pages: 260<br />
Format: 28 x 23,5 cm<br />
Number of illustrations: 160<br />
Price: 40 euros<br />
ISBN : 9782953054675<br />
Publisher: <strong>Pinacothèque</strong><br />
<strong>de</strong> <strong>Paris</strong><br />
24
THE PINACOTHÈQUE<br />
THE ADDRESS<br />
Place <strong>de</strong> la Ma<strong>de</strong>leine... one of the most famous squares in the world. History and prestige ma<strong>de</strong> an<br />
appointment around the pillars of the Ma<strong>de</strong>leine : cross-roads where the international trends in fashion,<br />
and gastronomy, references of a certain French way of life. Art, leaving the well-trod<strong>de</strong>n paths, is shown<br />
in a new place, unusual, and generous, contemporary and happening, lending itself as much to discovery<br />
as to re-discovery.<br />
THE PLACE<br />
An extravagant gamble in the heartland of luxury where the price per square meter is calculated in<br />
terms of tra<strong>de</strong>, where every closure of a « <strong>Paris</strong>ian » space is followed by the apparition of a fashion<br />
boutique or of a fine caterer. Going against all possible bargaining, the choice of the Crédit Agricole,<br />
owners of the site, to welcome the <strong>Pinacothèque</strong> <strong>de</strong> <strong>Paris</strong>, is part of a new approach to the cultural<br />
spaces and of their aims.<br />
28 place <strong>de</strong> la Ma<strong>de</strong>leine provi<strong>de</strong>s the public about two thousand square meters spread out over three<br />
levels:<br />
- A basement like a puzzle in the mysterious innards of the city<br />
- A ground floor at pavement level with <strong>Paris</strong>ian daily life<br />
- A first floor enlivened by the unusual architecture of the runways along the 19th century store rooms.<br />
DIRECTION: Marc RESTELLINI<br />
Art historian, organizer and exhibition curator throughout the world, since the 90s (Modigliani, Renoir,<br />
Picasso...), Marc Restellini inaugurated the <strong>Pinacothèque</strong> <strong>de</strong> <strong>Paris</strong> in November 2003 with an outstanding<br />
exhibition: “Picasso Intime, la collection <strong>de</strong> Jacqueline”.The museum was given a new lease of life<br />
in June 2007, place <strong>de</strong> la Ma<strong>de</strong>leine, and since its opening it has hosted major exhibitions like Roy<br />
Lichtenstein, Chaïm Soutine, Man Ray, les Soldats <strong>de</strong> l’Éternité….<br />
OVERALL DESIGNER: Laurent GUINAMARD-CASATI, heritage architect.<br />
THE WEB SITE<br />
A permanent link with the museum: the news, the booking of tickets, the contacts...<br />
During the exhibition, the exclusive vi<strong>de</strong>os, podcasts, archival INA.<br />
www.pinacotheque.com<br />
http://essentielblog@pinacotheque.com<br />
25
THE CHILDREN’S WORKSHOPS<br />
Workshops for children between 5 and 12<br />
years old<br />
« Totem » Workshop<br />
Making of a totem by taking over an animal<br />
from the Shamanic culture.This totem will be<br />
ma<strong>de</strong> in the very specific style from the<br />
North-Western American region. Using colored<br />
paper, collage and stained, silk…<br />
« Lucky charm » Workshop<br />
For the Shamans, many animals possessed a<br />
power, thanks to many-colored feathers, as well<br />
as various woo<strong>de</strong>n objects, the child can make<br />
his own lucky charm.<br />
« Dripping » Workshop<br />
Using the same technique of pouring and dripping<br />
to paint like Jackson Pollock.<br />
.<br />
Pollock children’s program – Useful information:<br />
- « Lucky charm » Workshops, every Wednesday at 4 pm<br />
From Wednesday October 22, 2008 until Wednesday February 11, 2009<br />
- « Totem » Workshop, every Saturday at 2 pm<br />
From Saturday October 18, 2008 until Saturday February 14, 2009<br />
- « Dripping » Workshop, every Saturday at 4pm<br />
From Saturday October 18, 2008 until Saturday February 14, 2009<br />
Price: 9 euros<br />
Workshops for a minimum of 5 children and maximum of 10<br />
Length of the workshops: 1h30 (30 mn visit + 1h workshop)<br />
Mandatory bookings<br />
Information and reservations at the Service Jeunesse<br />
28 place <strong>de</strong> la Ma<strong>de</strong>leine - 75008 PARIS<br />
Véronique BESLUAU<br />
Tel. : 01 42 68 35 40<br />
Fax : 01 42 68 02 09<br />
jeunesse@pinacotheque.com<br />
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THE PINACOTHÈQUE BOUTIQUE<br />
An unusual and resolutely contemporary space, measuring 80m 2 emphasizing French and European<br />
creativity, little known to the French public. There you can find works on the current exhibitions,<br />
a youth space (works on art history, card games, memory, woo<strong>de</strong>n games...), a luxurious paper shop,<br />
<strong>de</strong>corative objects (contemporary mobiles, original creations in origami...) and splendid jewels<br />
<strong>de</strong>signed by ever more inventive creators.<br />
In the context of the exhibition<br />
“Jackson Pollock et le chamanisme”,<br />
The <strong>Pinacothèque</strong> boutique offers :<br />
Pollock Manga Rosa Roost<br />
In exclusivity and in a limited edition<br />
Raphaëlle Barbet creates genuine moving jewels, to be hung up,<br />
clipped on, to be attached... inspired by the exhibition “Jackson<br />
Pollock et le chamanisme”.<br />
Price: from 22 euros<br />
Perchoir Pollock ©réation 2008 Raphaëlle Barbet-Manga Rosa<br />
Still in connection with the exhibition, the boutique offers<br />
a fine selection of books on Jackson Pollock, an original collection<br />
of teacups and original posters.<br />
28 place <strong>de</strong> la Ma<strong>de</strong>leine - 75008 PARIS<br />
Open every day from 10h30 to 18h30<br />
Tel. : 01 42 68 81 05<br />
boutique@pinacotheque.com<br />
27
USEFUL INFORMATION<br />
OPENING HOURS<br />
The <strong>Pinacothèque</strong> <strong>de</strong> <strong>Paris</strong> is open every day from 10h30 until 18h<br />
Tuesday December 25 and January 1st, open between 14h to 18h<br />
Ticket office closes at 17h15<br />
Late openings every first Wednesday in the month until 21h00 (ticket office closes at 20h15)<br />
Full Rate: 9 euros<br />
Reduced rates (on presentation of a document): 7 euros<br />
From 12 to 25 year olds, stu<strong>de</strong>nts, job seekers (document less than one year old),<br />
large families, Améthyste and Emerau<strong>de</strong> cards, Maison <strong>de</strong>s artistes, priority card<br />
for handicapped people, gui<strong>de</strong>s and lecturers, art teachers and visual art teachers<br />
Free entrance (on presentation of a document)<br />
For un<strong>de</strong>r 12 years, journalists, ICOM, RMI, ASS and minimum old age pensioners,<br />
Conference Gui<strong>de</strong>s and professors with a group reservation, invalid card hol<strong>de</strong>rs.<br />
Group Rate: 8,50 euros<br />
Children’s workshops<br />
Mandatory reservation, workshops on Wednesdays and Saturdays.<br />
Length of time 1h30 – Rate: 9 euros<br />
R U E D E R O M E<br />
ACCESS<br />
PINACOTHÈQUE DE PARIS<br />
28, Place <strong>de</strong> la Ma<strong>de</strong>leine<br />
75008 PARIS<br />
Tel. : 01 42 68 02 01<br />
Métro : line 8, 12, 14, Ma<strong>de</strong>leine stop,<br />
place <strong>de</strong> la Ma<strong>de</strong>leine exit<br />
Bus 42, 52, Ma<strong>de</strong>leine and Ma<strong>de</strong>leine-Vignon PETIT<br />
PALAIS<br />
stop. Bus 24, 84, 94, Ma<strong>de</strong>leine stop<br />
Car park : Ma<strong>de</strong>leine Tronchet Vinci / Rue<br />
Chauveau-Lagar<strong>de</strong> / Rue Caumartin<br />
L A B O É T I E<br />
MIROMESNIL<br />
R U E D U<br />
A V E N U E D E M A R I G N Y<br />
PALAIS<br />
DE L’ÉLYSÉE<br />
SAINT-AUGUSTIN<br />
A V E N U E D E S C H A M P S É LY S É E S<br />
Q U A I D ’ O R S AY<br />
Place St.<br />
Augustin<br />
Pont <strong>de</strong><br />
la Concor<strong>de</strong><br />
Square<br />
M. PAGNOL<br />
B O U L E V A R D H A U S S M A N N<br />
MINISTÈRE<br />
DE L’INTÉRIEUR<br />
F A U B O U R G S A I N T<br />
ASSEMBLÉE<br />
NATIONALE<br />
H O N O R É<br />
B O U L E V A R D M A L E S H E R B E S<br />
HÔTEL<br />
CRILLON<br />
R U E B O I S S Y D ' A N G L A S<br />
Place <strong>de</strong> la<br />
Concor<strong>de</strong><br />
CONCORDE<br />
Square<br />
LOUIS XVI<br />
RUE CHAUVEAU LAGARDE<br />
Velib’<br />
GARE SAINT-LAZARE<br />
PLACE DE<br />
LA MADELEINE<br />
R U E R O YA L E<br />
HÔTEL<br />
DE LA<br />
MARINE<br />
RUE SAINT-FLORENTIN<br />
R U E D E R O M E<br />
GALERIE NATIONALE<br />
DU JEU DE PAUME<br />
MUSÉE DE<br />
L’ORANGERIE<br />
Velib’<br />
Q U A I D E S T U I L E R I E S<br />
SAINT-LAZARE<br />
R U E S A I N T - L A Z A R E<br />
B O U L E V A R D H A U S S M A N N<br />
MADELEINE<br />
R U E T R O N C H E T<br />
R U E D E S È Z E<br />
R U E V I G N O N<br />
R U E S A I N T<br />
R U E D U H A V R E<br />
HAVRE<br />
CAUMARTIN<br />
Velib’<br />
R U E G O D O T D E M A U R O Y<br />
BD DE LA MADELEINE<br />
PRINTEMPS<br />
OLYMPIA<br />
R U E D E C A U M A R T I N<br />
JARDIN DES TUILERIES<br />
Place<br />
Vendôme<br />
R U E S C R I B E<br />
Place<br />
d’Estienne<br />
d’Orves<br />
Place<br />
Diaghilev<br />
R U E A U B E R<br />
THÉÂTRE<br />
ÉDOUARD VII<br />
OPÉRA<br />
Place <strong>de</strong><br />
l’Opéra<br />
B O U L E V A R D D E S C A P U C I N E S<br />
R U E D E S C A P U C I N E S<br />
THÉÂTRE<br />
MOGADOR<br />
R U E D E P R O V E N C E<br />
H O N O R É<br />
R U E D E C A U M A R T I N<br />
GALERIES<br />
LAFAYETTE<br />
OPÉRA<br />
GARNIER<br />
R U E D E L A P A I X<br />
Place<br />
du Marché<br />
Saint-Honoré<br />
Place <strong>de</strong>s<br />
Pyrami<strong>de</strong>s<br />
A V E N U E D E L ’ O P É R A A V E N U E D E L ’ O P É R A<br />
R U E D E R I V O L I R U E D E R I V O L I<br />
R U E D E C A S T I G L I O N E<br />
HAUSSMANN<br />
SAINT-LAZARE<br />
AUBER<br />
TUILERIES<br />
AVENUE DU GÉNÉRAL LEMONNIER<br />
TRINITÉ<br />
D’ESTIENNE-D’ORVES<br />
CHAUSSÉE-D’ANTIN<br />
LA FAYETTE<br />
PYRAMIDES<br />
R U E S A I N T H O N O R É<br />
© G.Guinamard<br />
28
DIRECTION<br />
Director : Marc RESTELLINI<br />
Assistant<br />
Hélène DESMAZIÈRES<br />
Tel. : 01 46 34 74 40<br />
Fax : 01 46 34 61 62<br />
hd@restellini.com<br />
ADMINISTRATION<br />
Céline THOUROUDE<br />
Tel. : 01 42 68 02 01<br />
Fax : 01 42 68 02 09<br />
administration@pinacotheque.com<br />
PRESS OFFICE - KALIMA<br />
Tygénia SAUSTIER<br />
Tel. : 01 44 90 02 36 - 06 19 91 40 03<br />
Fax : 01 45 26 20 07<br />
tsaustier@kalima-rp.fr<br />
PUBLIC SERVICE<br />
Chloé GUILLEROT<br />
Tel. : 01 42 68 81 07<br />
Fax : 01 42 68 02 09<br />
service<strong>de</strong>spublics@pinacotheque.com<br />
GROUP SERVICE<br />
Chloé GUILLEROT<br />
Raïma KOUFEIDJI<br />
Tel. : 01 42 68 35 42<br />
Fax : 01 42 68 02 09<br />
groupes@pinacotheque.com<br />
YOUTH SERVICE<br />
Véronique BESLUAU<br />
Tel. : 01 42 68 35 40<br />
Fax : 01 42 68 02 09<br />
jeunesse@pinacotheque.com<br />
EDITIONS<br />
Marc RESTELLINI<br />
Alexandre CURNIER<br />
Tel. : 01 42 68 81 10<br />
editions@pinacotheque.com<br />
Assistant: Frédérique LAVIGNE<br />
Tel. : 01 42 68 35 41<br />
Fax : 01 42 68 02 09<br />
editions2@pinacotheque.com<br />
INTERNET SITE<br />
Alexandre CURNIER<br />
Frédérique LAVIGNE<br />
Tel. : 01 42 68 35 41<br />
Fax : 01 42 68 02 09<br />
webmaster@pinacotheque.com<br />
PINACOTHÈQUE DE PARIS<br />
BOUTIQUE<br />
(Open every day between 10h30 and 18h30)<br />
Benjamine FIEVET<br />
Tel. : 01 42 68 81 05<br />
Fax : 01 42 68 02 09<br />
boutique@pinacotheque.com<br />
29