The biographical section of this resource records 1000 US artists. Other sections contain lists of museums with folk, self-taught and outsider art in their permanent collections; galleries; organisations; publications; exhibitions; educational opportunities; and an annotated bibliography.
Today the work of so-called "outsider" artists is receiving unprecedented attention. This major critical appraisal of America's 20th-century self-taught artists coincides with a major 1998 traveling exhibition organized by the Museum of American Folk Art in New York. While some of these artists have received critical recognition, others remain virtually unknown, following their muse regardless. 150 color images.
An intimate glimpse into the lives and work of 34 self-taught artists. Over 400 color photos show a wide range of artwork that has been called Outsider, Visionary, and Folk. Whatever the labels, the work is passionate, religious, fantastic, heartrending, cryptic, naive, and compelling. What could be more exciting?
Much has changed in the world of self-taught art since the millennium. Many of the recognized "masters" have died and new artists have emerged. Many galleries have closed but few new ones have opened, as artists and dealers increasingly sell through websites and social media. The growth and popularity of auction houses have altered the relationship between artists and collectors. In its third edition, this book provides updated information on artists, galleries, museums, auctions, organizations and publications for both experienced and aspiring collectors of self-taught, outsider and folk art. Gallery and museum entries are organized geographically and alphabetically by state and city.
After World War I, artists without formal training “crashed the gates” of major museums in the United States, diversifying the art world across lines of race, ethnicity, class, ability, and gender. At the center of this fundamental reevaluation of who could be an artist in America were John Kane, Horace Pippin, and Anna Mary Robertson “Grandma” Moses. The stories of these three artists not only intertwine with the major critical debates of their period but also prefigure the call for inclusion in representations of American art today. In Gatecrashers, Katherine Jentleson offers a valuable corrective to the history of twentieth-century art by expanding narratives of interwar American modernism and providing an origin story for contemporary fascination with self-taught artists.
A catalogue to a major travelling exhibition which examines the creative spirit and expressive capacity of artists without formal training. These artists come from a variety of places and a cross section of society, and their art deals with many defining issues of the twentieth century.
Forms from African and American popular arts, photojournalism, advertising, voodoo and the landscape reflect oral traditions of black culture: rural legends, popular history, Biblical stories, revivalism. No index. Annotation copyrighted by Book News, Inc., Portland, OR
Folk art emerged in twentieth-century Nova Scotia not as an accident of history, but in tandem with cultural policy developments that shaped art institutions across the province between 1967 and 1997. For Folk’s Sake charts how woodcarvings and paintings by well-known and obscure self-taught makers - and their connection to handwork, local history, and place - fed the public’s nostalgia for a simpler past. The folk artists examined here range from the well-known self-taught painter Maud Lewis to the relatively anonymous woodcarvers Charles Atkinson, Ralph Boutilier, Collins Eisenhauer, and Clarence Mooers. These artists are connected by the ways in which their work fascinated those active in the contemporary Canadian art world at a time when modernism – and the art market that once sustained it – had reached a crisis. As folk art entered the public collection of the Art Gallery of Nova Scotia and the private collections of professors at the Nova Scotia College of Art and Design, it evolved under the direction of collectors and curators who sought it out according to a particular modernist aesthetic language. Morton engages national and transnational developments that helped to shape ideas about folk art to show how a conceptual category took material form. Generously illustrated, For Folk’s Sake interrogates the emotive pull of folk art and reconstructs the relationships that emerged between relatively impoverished self-taught artists, a new brand of middle-class collector, and academically trained professors and curators in Nova Scotia’s most important art institutions.