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