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MY Summer House, Buyukdere, 1943,
oil on Canvas, 80X50 cm.


11.2. Ecole de Paris Having been the multinational capital of art since the beginning of 1900s, Paris was welcoming young talents from various countries. With the World War II, the term, 'Ecole de Paris', acquired a meaning different from its contemporary content. It was used to describe the union of Eastern European, German immigrants, American, Spanish artists such as De Stael, Hartung, Riopelli, Soulages, Manassier, Dubuffet. These artists were following non-figurative, abstract trends, but were not related to any national school (Murray 1989: 307-308).

With the World War II, Paris lost its identity of being the world's capital of art to New York to a large extent. After the war, Ecole de Paris adopted an abstractive expression differing from the Kandinsky's Abstract. She opted for a non-figurative approach, by rendering the artistic traces and the language pictorial, as well as making it understandable. This attitude was an indirect reaction or a message of "we are here" to the multinational New York movement.

Fikret Adil described this new movement, which Fahr el nissa Zeid and her son Nejat Devrim had Joined as well, in an article titled "the New Paris School" in Yeni Istanbul newspaper as follows:

"According to the news coming from Paris, thirty artists, who are united under the name of "New Ecole de Paris" and the guidance of Charles Estienne, a French art critic, have held their first exhibition.

Opened by thirty artists in a show, Charles Etienne introduced the exhibition to the public. He explained the differences between "Ecole de Paris" and "New Ecole de Paris" as follows:

What is "Ecole de Paris"? In most simple words, the era of national schools has been closed. And this is the name given to the paintings produced by the artists from all over the world who have preferred Paris, a unique place to produce their masterpieces without losing their national identities. In a narrower sense, it may be even asserted that there no longer exists a French painting. It is only Paris that has achieved fame, and Paris is in France. Paris is the place where the painting of the 20th Century has best realized itself. This perception finds its way firstly through impressionism and then nabism, fauvism, cubism and lastly abstract art. The consciousness and the deep requirements of Ecole de Paris are to be found in the discovery process rather than in research ideology. Thus, different flavors can be sensed, developing in its most naked, most concrete form in and beyond the plastic phenomenon, and in the characteristics of Ecole de Paris.
"What is "New Ecole de Paris"?

Starting from the characteristics of the plastic phenomenon, it is the exploration of the hidden truth behind them as well as the admiration felt for this reality, which I do not think there may be a better way to describe the abstract art. At this point, the deepest aspect of surrealism and the most independent aspects of abstract, - though they seem to be two enemies at first, - get together.

Art does not imitate the nature; it is the feeling of it!
The representatives of the "New Ecole de Paris" must be sought between 1940 and 1950. Therefore, it is not possible to find artists such as Braque, Chagall, Leger, Matisse and Picasso in this period. Members of the "the New Ecole de Paris" belong to another generation, which is sometimes more mature in style, sometimes less experienced, but recognized worldwide.

"In fact we see the following names in the exhibition:
Hartung, Scheiden, Lapicque, Deyrolles, Marie Raymond, Bazaine, Soulages. Manassier, Poliakoff, Esteve, Carmen de Ribas, Chapoval, Calmettes, Atlan, Arnal, Denise Chesnay, Degottex, Dias, Dimitrienko, Duvillier, Lapoujade, Marcelle Loubchansky, Messagier, Pons James Pichette, Duentin, and finally. Fahrinnusa Zeid and Nejat Devrim" (Adil 1952:7).
With these words, Fahr el nissa Zeid was considered as an artist of international standards. At the same time, it can be said that in 1950's, Cubism-orientated national modern art style in Turkish art circles was replaced by international abstract art. It is evident that, the recognition of a new pluralistic art based on solidarity, rather than an evolutionary, hierarchic, linear concept of art, was debated. In this movement, Fahr el nissa had an important position. In fact, the 1950's are recalled as a period during which the discussions on "abstract art" made up agenda of those days in the Turkish art community, as it did in the world.

My Hell, Oil on Canvas,220X550 cm, 1951, Dr. Najat F. Eczacibasi Foundation Collection


11.3. Origins of abstract art in Zeid
Nearly all approaches to Fahr el nissa's art agree on the fact that her art is "abstract". However, there are differing views on the origins of "abstract". The majority associates her art with Islamic culture. Cezer Tansugh, Andre Maurois are among those who believe that her art is originated from Islamic aesthetic. Ottoman culture as well as Iranian and Arab-Persian sensibility. On the other hand, the critics such as Bulent Ecevit. Ahmet Koksal, Cemil Eren. entertain the common opinion that her paintings bear the marks of Roman, Byzantine and Christian culture. Some writers like Charles Esteinne, Denys Chevalier, Maurice Collis, Keith Sutton, Jacques Lassaigne are of the opinion that her personality is a synthesis of Islamic and European culture. therefore her art cannot be put under any classification. Ahmet Koksal (1988). Dincer Erimez (1996: 5). Kaya Ozsezgin, Talat Sait Halman (1994) share this view. Whatever different views are pronounced, the common view is that Fahr el nissa Zeid is an artist of a synthesis.

Moreover, Zeid pointed out at several interviews she made in 1960 and 1988 that she had never considered herself a product of Turkish tradition solely. She also underlined that she had been an artist of "Ecole de Paris" at the same time. She also said that she had imagined herself on the top of a "tree of life":

"While painting, I feel that the Juice of this tree is rising either to the branch on which I stand or to the one of the highest branches I wish I could reach. Then it is flowing out of me to transform itself into shapes and colors on my canvas. I am a sort of conductor which senses and transmits the vibrations of everything in the world." (Cited from Roditi by Parinaud 1960 (ed) 1984: 156. Turay 1988).

Her words expressed her wish to free herself from the boundaries of "national art" and to be open to any influences in the world of art.
Her failure in determining her status even in her mind may be due to her continuous travels and multinational/multicultural personality. Even though she was praised throughout her life and became the subject of the articles of leading Turkish and European critics, it is still challenging to decide where she belongs to or where to place her in the history of art. The European writers, who are in the habit of evaluating an artist of Eastern origin mostly with "orientalist" or "political" approaches, are a little bit confused by seeing her "humanistic" and "apolitical" attitude by not resorting to "orientalism" despite her pure "oriental" identity. They fail to classify her. The same approach can be monitored in the Turkish art circles yet in a different way. Her "European" attitude, her distancing herself from discussions on art and ideologies in Turkey and her neutral stance prevented her from being considered as 'one of us'. In a way her image as a magnificent, noble, distinguished and impressive artist made her an "outsider" standing media vidae.

She is a remarkable global artist waiting to be read again in the history of art within the context of "globalization" fact which was seeded in 1950's, theorized in 1970's and pronounced towards 2000.



11.3.1. Islamic Tradition
Sezer Tansugh believes that Zeid's art represents the Islamic volition that has ventured to challenge all contemporary classics of figurative and abstract arts and has achieved once more to put the monumental fantastic of the past on the agenda (Tansugh 1996:6).
Interpretations of Fahr el nissa Zeid's abstract art by European critics differ in some way. The concept that considers Islamic art abstract concept of Islamic tradition with "ornament". Andre Maurois's views on her first exhibition held in Paris towards the end of 1944 are as follows:
"Fahr el nissa has spontaneously turned to the art styles captured in her glittering, beaming compositions by arousing her instincts. Figurative art was forbidden to Islamic artists. They were not allowed to paint the elements of nature. They could only represent them through various styles whose explicit meaning was nothing but beauty. Thus, the picture would sometimes be a crochet and sometimes be embroidery or a mosaic. Fahr el nissa Zeid, while creating her brilliant canvases and decorating her strange-shaped stones, thought without prejudice. She made her inner god speak and saw that proportioned spaces were born of pure color harmonies of her brush, that resembled Eastern carpets "(Koksal 1989a: 8)
The art critic of Die Weltwoche associated Zeid's move towards abstract with the eastern traditions:


" Its motive should be sought in the world of the artist. Since she comes from east, she is naturally distant from material in her art. She takes all her power from decorative and pure lines, from tempting watermarks. I was amazed when I saw an enormous painting, after all those smaller ones. This painting was not Just consisted of taste, color and figures. That would not be captured by chains...."

Undoubtedly, another truth is that an eastern female artist arouses interest in the Western world. For instance, when she was introduced as "The Oriental Painter Fahr el nissa Zeid" at her exhibition of New York Hugo Gallery in 1950, it was assumed inevitably that her art embodied the whole mysticism of the East. From the first moment, this recognition seemed very appealing to the Western world.

Such opinions are endless. However, it is evident that the Islamic elements in Fahr el nissa's art must be typically related to mystic philosophy. The image-text relationship in her abstract paintings that she visualized the following apothegms of Hazreti Ali involves rhythmic, clear and harmonious repetition:

"The one, who seeks, will find me,
The one, who finds, will know me,
The one, who knows, will love,
I love the one who loves"
And
"I will become the comrade of my lover,
My comrade's fault is mine,
It is me that will pay for it"

 



 

 

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