“Made-Unmade-Remade”: Art, History and Identity in A Postcolonial Kinderhood (1994)

Chloe Julius
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Abstract

This paper explores Elaine Reichek's 1994 installation A Postcolonial Kinderhood in relation to the histories it resurfaced, namely those of American Jewry, modernism, architecture and interior design. Situating the work in the mode Hal Foster designated as ‘archival’, the paper contends that Reichek’s investment in these histories was decidedly post postmodern, which is to say, with A Postcolonial Kinderhood, Reichek attempted to weave history back together, rather than pull it further apart. This was achieved literally with embroidery, through the eleven hand-stitched samplers that lined the installation’s four walls. Part of the installation’s broader recreation of Reichek’s childhood home in 1950s Brooklyn, these samplers evoked America’s colonial period – the English textile form had been brought over by colonial settlers in the seventeenth century – as well as the subsequent (and various) Colonial Revivals in American architecture and interior design. Yet while Reichek’s samplers faithfully replicated the design, scale and composition of earlier precedents, she updated the form’s textual component by hand-stitching remarks made by friends and family on the subject of their Jewish identity. Through these texts, Reichek brought her samplers into the 1990s while connecting her installation’s address of Jewish identity to a much longer American history. During a period in which the category ‘Jewish art’ was being reformulated as a distinct subset of American art, A Postcolonial Kinderhood presented both ‘Jewish’ and ‘American’ as too entangled with one another to be separated out into two static categories. Pointing beyond the specifics of this particular tangle of art and identity, this paper will hold up A Postcolonial Kinderhood as exemplary of the historical reckoning that played out in American art of the 1990s.
“制造-未制造-再制造”:后殖民童年的艺术、历史与身份(1994)
本文探讨了Elaine Reichek 1994年的装置作品《A Postcolonial childhood》与它重新出现的历史的关系,即美国犹太人、现代主义、建筑和室内设计的历史。论文将作品置于哈尔·福斯特所指定的“档案”模式中,认为瑞切克对这些历史的投入无疑是后后现代的,也就是说,在《后殖民的童年》中,瑞切克试图将历史重新编织在一起,而不是把它进一步分开。这是通过刺绣实现的,通过11个手工缝制的样品排列在装置的四面墙上。这些样品唤起了美国的殖民时期——英国的纺织品形式是在17世纪由殖民定居者带来的——以及随后(和各种)美国建筑和室内设计的殖民复兴。然而,当Reichek的样品忠实地复制了早期先例的设计、规模和组成时,她通过手工拼接朋友和家人关于他们犹太人身份的评论,更新了这种形式的文本成分。通过这些文本,Reichek将她的样品带到了20世纪90年代,同时将她的装置对犹太人身份的关注与更悠久的美国历史联系起来。在“犹太艺术”这一类别被重新定义为美国艺术的一个独特子集的时期,《后殖民时期的童年》将“犹太”和“美国”这两个概念相互纠缠在一起,无法被划分为两个静态的类别。除了艺术与身份的纠结之外,本文还将《后殖民时代的童年》作为20世纪90年代美国艺术中历史清算的典范。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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