Tag Archives: Papua New Guinea

Hands through Time — Reaching Out for Help: the Meakambut People of Papua New Guinea

“We, the Meakambut people, will give up hunting and always moving and living in the mountain caves if the government will give us a health clinic and a school, and two shovels and two axes so we can build homes.”

Those are the closing words of a poignant article in the February 2012 issue of National Geographic magazine: “Last of the Cave People” by Mark Jenkins. An NGM team had gone up into the mountains of Papua New Guinea to report on one of the last nomadic cave-dwelling people in the world and found the remnants of a people barely surviving. Sickness, hunger, the sparsity of animals to hunt, infant mortality and an understanding that there might not be a future for them led John Aiyo, one of their leaders, to give this message to the NGM reporter to bring out of the forest and relay to the government.

The article is accompanied by beautiful photographs (which I am not allowed to use here) of a jungle we might easily mistake for paradise. One of the photographs was of hand stencils in a cave painting—the ubiquitous image of hands on cave walls, found throughout the world and throughout time. There is also a photograph of one of the tribesmen painted up, walking through the jungle. This surprised me, because books (see Books Page) such as Man as Art by Malcolm  Kirk and Tribes by Art Wolfe report that the people of Papua New Guinea only paint themselves for festivals—today, most of which are at least in part tourist exhibitions. The article suggests that in this case the men painted themselves specifically because they were heading down out of the mountains with the NGM reporter’s team.

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The Kinetic Art of Face Painting — Pt.1: Sending Art off into the World

by Christopher Agostino

 This is the distinctive difference of painting faces as an art, isn’t it, that the art we create moves and is alive—and, once painted, the art we create has a life of its own. Unlike a Calder mobile or other kinetic sculptures, the work of art we create is on an independent, conscious life form who then puts the art into motion following their own determinations. Once painted, we have no control over the art we have created and it just goes off into the world to have its own adventure. Face painting is a kinetic art, an art that moves, with a will of its own.

The thought that my art goes on to its own adventures is a significant part of what keeps face painting exciting for me. As the commercial opportunities of artistic body painting begin to expand in the U.S. I have continued to focus primarily on painting faces because of the greater numbers of people it gives me a chance to transform. A painted body has quite an impact, but not as great, I think, as the dozens or hundreds of faces we can paint at a an event—and, of course, we are giving so many more people the experience being art, kinetic art, as they move through the event. I particularly appreciate painting like this at large public events, and have constructed my Transformations Facepainting company with this type of event in mind, because it affords the greatest opportunity to send a multitude of faces off into the world, leading to the surprising discoveries by passersby of painted people in everyday settings  (like the woman in the previous post telling me of looking for our faces throughout the village of Southampton), and remarkable juxtapositions like in my favorite “face in the Crowd” photo of the man in a face from Papua New Guinea eating potato chips on the roof of the Port Authority Bus Terminal with New York City in the background

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Alice and John at his reception

This past Sunday I was able to send one piece of my day’s kinetic art on a mission. I was painting at the Darwin Dayfestivities of the Long Island Ethical Humanist Society. As a woman sat down to be painted she asked for something appropriate to going to an art gallery, where she was heading to next, and after a few questions we realized  she was going to the opening reception of an exhibit by my friend and mentor, John Fink.

In Professor Fink's class I worked with the same themes that inspire my face and body designs

I had started the day disappointed that my gig prevented me from attending his reception and here came a serendipitous opportunity to be there at least in spirit. Alice was enthusiastic about being a human greeting card and I did a design based on cave paintings, like the work I had been doing in the last ceramics class I took with Professor Fink. Check at John Fink’s very playful sculptures, ceramics and constructions: www.johnfinkart.com

To learn more about our programs and performances:  http://www.agostinoarts.com

When I first started using cultural sources for face designs I recognized that they stand out in modern settings in a way that draws the attention of spectators and enhances the effectiveness of the transformation

Painting adults also draws more attention to the art, because it is more surprising to see a painted adult than to see a painted child

Another way in which a painted face is a kinetic art, as the movement of the face brings the design itself to life...more on this in a future post

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Why Body Painting? — 4: Radical Act — The essential celebration of our humanity / the ultimate modern art

by Christopher Agostino. 11/29/2011

Traditional Significance: in cultures with profound traditions of bodypainting it is a celebration of the beauty of the human form. Among the Southeast Nuba the most elaborate painting is reserved for the young men in their prime health and youthful vigor. In the highlands of Papua New Guinea the brightly colored body-decoration presents a heightened self-image, an idealized form beyond the individuals’s daily persona.

Primal Transformation: anthropologists now point to the use of symbols and the beginnings of art as the igniting evolutionary spark of modern humanity, the defining impetus of the final great leap from animal to human— we are the symbolic species. And, as likely as not, that first act of art was to paint ourselves.

Radical Theory: to paint a body today is a profound expression of that which makes us human, transcending the boundary of our physical, animal form through the act of making ourselves into art, into the essential celebration of our consciousness — reaching back to our origins through the most traditional of all art forms while startling the modern viewer with the acknowledgement of our naked identity as human animals.

Traditional celebratory bodypainting from Papua New Guinea

Why does a painted, naked body evoke such a response? How can the most ancient of art forms be so surprising today?

I venture to say that a painted, naked body would be more disturbing in effect on an unsuspecting viewer than a body merely naked. A naked body is more readily comprehensible and our reaction more easily determined, or perhaps pre-determined, depending on the brand of morality we bring to the occasion. A fully painted body is less easily definable. It is both naked and clothed, both primitive and civilized—evoking the quality of “disturbing strangeness” as described by Freud, an uncomfortable reaction to “the return of what we have driven back” as we moved from tribal to modern culture. As relayed by Michel Thévoz, Freud was talking about why a member of modern society reacts so strongly, so negatively, to the painted faces of “primitive” people. I think there is an additional element of confusion, an additional uncertainty in how to react, when that unsuspecting modern viewer is confronted by a live example of full fine art bodypainting, because in addition to an apparent return to the primitive (a naked painted body) there is also the apparent elevation to higher culture (as that body has become art).

To continue in an overreaching, radical vein, I can make the argument that bodypainting is today an art form which is capable of fulfilling the quest of the artists 100 years ago who threw out the academic conventions to create “Modern Art” in order to re-establish the ability of visual art to challenge society, compel emotional response and shock the viewer into paying attention—in order to return art to it’s original function, the function art has in primitive cultures, of defining our humanity and raising individual and social consciousness.

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So to bring this back to the question “why body painting?”, as in “why do I paint bodies?” The simple answer is because its effective. To think that bodypainting presented in a modern context is capable of functioning in the same revolutionary way as the radical art of the early modern artists is not to say that I paint bodies in order to be the next Picasso. I do however find that artistic bodypainting (and facepainting, for that matter) have an effect on consciousness in a local, immediate sense both for the person you paint and for the people that see them. When you paint someone at an event, it injects a quality of magic, of mystery, into our modern civilized lives. In returning a glimpse of the primitive, it allows for questions about human identity and the permanence of form, and in that way it touches upon the original, transformative power of art.

the real thing

the student work

Learn more at my Body Painting Page https://thestorybehindthefaces.com/body-painting/

And read the related post:

is a painted body naked?  https://thestorybehindthefaces.com/2011/04/15/is-a-painted-body-naked/

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