Dada Africa: Non-Western Sources and Influences
Musée de l’Orangerie
Place de la Concorde
October 18, 2017 – February 19, 2018
Published at Hyperallergic as The Dadaists’ Fevered Dreams of Africa
https://hyperallergic.com/425850/the-dadaists-fevered-dreams-of-africa/
Baoulé, “Masculine Figure” (late-19th century) & Anonymous, “Sophie Taeuber-Arp dancer in Zurich” (1917) photograph
Following on the heels of the Dada centennial, curator Cécile Debray of the Musée de
l’Orangerie, in cooperation with the ethnological Museum Rietberg in Zurich and the
Berlinische Galerie, double down on the Discordian pychodelic aspects of Dada with Dada
Africa, an exhibition that exhumes the collision between the Dadaists’ preconceived notions of
Africa and actual African cultural artefacts.
Concurrent with the appalling butchery of World War I, Hugo Ball and Emmy Hennings’s
Cabaret Voltaire opened its doors on February 5th, 1916, and the tumultuous Dada revolt
ensued. The cabaret soon became the epitome of bohemianism by rejecting the conventional
Western mores described as “civilized” that had led to such blood-soaked discord. Placed within
the range of vertiginous possibilities and improbabilities released by the effort to end polite
society, Cabaret Voltaire’s mischief club took up the theme of transmigration that they
perceived in non-Western systems of thought and creation, leading many avant-garde artists to
study and adopt radically different types of artistic production.
A jubilant, if lounge lizards’ view of Africa provides the foundation for their chimerical and ever
quavering Dada, though the show also contains some influential pieces from North American
Hopi tribal culture and Oceania, Asia, and Polynesia. But clearly, poly-sacred Africa fuelled the
Dadaists the most. They were zealot radicals who saw African cultural objects as a powerful
indictment of petit-bourgeois privilege (albeit leaving behind the sticky political problems of
appropriation and a projected primitivism for us to ponder). Still, the undeniable power of
African art, such of the nganga’s (a Bantu term for herbalist or spiritual healer) “nkisi n’kondi
magical personage” (pre–1892), was obvious to them. It is a fierce masterpiece from the Congo
that understandably helped shape the fever dream of Dada theory, as this gnarly cherished
charm was used to resolve disputes, or as an avenger guardian if malicious sorcery had been
perpetrated.
“nkisi n’kondi magical personage” (pre-1892) Vili Kingdom of Loango, Congo, wood, metal, glass, textiles, vegetable fibres,
color pigments and resin, 64 × 38 × 34 cm. Courtesy of Musée du quai Branly, Paris
At first, in 1916, the founders and the other early club members — Marcel Janco, Richard
Huelsenbeck, Tristan Tzara, Sophie Taeuber-Arp and Jean Arp — focused on the Western
cultural products of several artists and writers: composer Igor Stravinsky, poet and editor
Filippo Marinetti, Bohemian novelist and poet Franz Werfel, poet Jules Laforgue, poet and art
critic André Salmon, novelist and poet Blaise Cendrars, playwright Frank Wedekind, the writer
and critic Max Jacob, the poet and critic Guillaume Apollinaire, and the painter Wassily
Kandinsky. However, soon under Huelsenbeck’s driving search for new directions of art, the
cabaret became more of a mental playground particularly inspired by an imagined Africa as
simulated by gallerist Han Coray.
Though full of chutzpah, the Dadaists were theoretically unsophisticated by our standards.
Never having visited Africa they relied solely on their impressions of imported works, images,
and ethnographic studies that Cory collected and showed in Zurich. (He gleefully presented his
African treasures alongside fresh Dada works as early as 1917.) Their faux contact with Africa
was as dominant as it was deceptive, and it took hold of the demented Dada spirit, as we see in
Tzara’s 1926 Negro Poems and Note on Negro Art. Likewise, Janco’s tribal-like masks and (later)
Hannah Höch’s chiding collages looked to African objets d’art for a new formal art language.
Höch is the most literal of the two artists in this regard — gluing fragments of Western figures
together with pictures of African sculpture, as in the fervid “From the Collection of an
Ethnographic Museum No. IX” (1929), “Streit” (circa, 1940), “Untitled, From an Ethnological
Museum” (1924), and many other suggestions of an indeterminate, mutational, revolutionary
tumult courtesy of Berlinische Galerie’s extensive Höch holdings.
Hannah Höch, “Untitled, From an Ethnological Museum” (1924) collage, courtesy of the Berlinische Galerie
Hannah Höch, “From the Collection of an Ethnographic Museum No. IX” (1929) collage
The cold comfort of Dada Africa is that it straightforwardly presents Dada paintings, sculptures,
collages, photo-collages, letters, sound pieces, and photographs cheek by jowl with non-Western
cultural objects, like the stunning “Masculine Figure” (late-19th century) from the Baoulé tribe
of the artistically rich Ivory Coast once in the collection of Parisian art dealer Paul Guillaume.
Guillaume, whose Impressionist-addled painting collection is just down the hall from Dada
Africa, was one of the first to organize African art exhibitions in Paris. These came to the
attention of Guillaume Apollinaire, who in turn introduced them to many artists, such as Pablo
Picasso. Included in this show is Picasso’s “Nu sur fond rouge” (Nude on a Red Background)
(1906), produced just before Picasso started work on “Les Demoiselles d’Avignon” (The Young
Women of Avignon) (1907), a major painting that tipped advanced art towards African-inspired
Cubism. Subsequently, Guillaume organized other important exhibitions of African art, such
as the Première Exposition d’Art Nègre et d’Art Océanien (First Exhibition of Negro and Oceanic Art)
in 1919. It had a catalogue essay by Apollinaire who had collaborated with Guillaume on the
pioneering study Sculptures Nègres (Negro Sculpture) in 1917.
Like Picasso, Dada drew on the same bilious African stereotypes as colonialists, but those
excesses are surely the price paid for the works’ wonders. An outstanding piece that sets down
this early “exotic” context is a signed copy of Raymond Roussel’s homonymic pun-heavy
flamboyant novel (and far-out farrago of a play) Impressions d’Afrique (Impressions of Africa)
(1910), a work that features a painting machine that duplicates the color spectrum of the sky at
dawn. It is this very brain-teasing work that delivered colossal creative clout to Marcel
Duchamp, manifested in his frivolous and lascivious masterpiece “The Bride Stripped Bare by
Her Bachelors, Even” (1915–1923). After seeing the play Impressions d’Afrique, Duchamp started
producing paintings depicting mechanized sex acts such as “Le Passage de la Vierge à la
Mariée” (The Passage from the Virgin to the Bride) (1912), and the masterful “La Mariée” (The
Bride) (1912), an inescapable point of reference for the avant-garde of the 20th century. But
other than Roussel’s imaginary Africa, Duchamp seems mainly unaffected by the Dada mania
for everything African, as does Francis Picabia and his quasi-machine painting entitled
“Serpentins I” (1918) that is correctly placed near Duchamp’s infamous “Fountain” (1917): the
banal porcelain pissoir (urinal) signed with the nom de plume R. Mutt (much brouhaha followed).
It is the same photo that was first published in The Blind Man No. 2; that is Stieglitz’s photograph
of “Fountain” in front of Marsden Hartley’s painting “The Warriors” (1913). Haunting the
scene is also Man Ray’s negative print that has the effect of a blackface statement “Noire et
Blanche” (Black and White, 1926); a portrait of Alice Prin (a.k.a. Kiki de Montparnasse) with
her eyes closed and her face lying on a smooth table, her hand holding a whitened African mask
because the values are reversed on the table beside her. Though Ray may not have been
disabused of the use of blackface as a potentially racist trope, there is a contested elation in the
absurdity of presenting a flip-flopped order to our perceptions of chromatic orthodox reality.
Man Ray, “Noire et Blanche” (Black and White, 1926) photograph
Sophie Taeuber-Arp, “Composition verticale-horizontale” (1918)
Part of the Dadaists’ revolutionary political ideology was clearly a call for an art that entails
choices of figure and ground visibility (what will emerge, what will recede) coupled with an artwithout-crisp-borders attitude, as demonstrated when Tzara, Janco, and Huelsenbeck together
wrote three poems to be read simultaneously over each other. The Dadaists not only proclaimed
freedom from civilization but tried to act upon it in the production of their art. Of course, from
our perspective of post-colonial mindfulness, there is something tendentious about the way they
appropriated out-of-context, non-Western cultural objects as a way of raising the psychological
stakes. But the way they saw it, “Africa” was an antidote to the fundamentally asinine
judiciousness of European culture, already apparent in the machinations of the privileged dandy
Roussel, who used the fanciful idea of Africa both in Impressions d’Afrique and in the poetically
convulsive Nouvelle Impressions d’Afrique (New Impressions of Africa) (1932) as a setting for his
fantastical tales. But unlike Roussel’s complicated, obtuse, and interpretation-resistant opuses,
Dada Africa: Non-Western Sources and Influences is a conceptually generous and lucid show that
invites us to wonder what other appropriations we may have missed on other occasions.
Joseph Nechvatal