Dali House

Francis Picabia’s “Monster”, from 1946.

The Chamba in Nigeria and Cameroon kept masks like this one well away from the village when not in use. The spirit depicted — and those who carried and wore the mask — were believed to lurk in the bush, ready to bring violence.

Modern art’s fascination early in the last century with so-called primitive art chagrined Salvador Dali to the tweezer-tips of his moustache. He was appalled that Picasso and the cubists and, worse, his fellow surrealists André Breton, Paul Eluard and Louis Aragon, could derive inspiration from “savage” artisans.

But he must have recognised the parallel. In their anguished and grotesque imagery, the surrealists in particular were evoking the same monsters of the subconscious that tribal shaman recruited for their ends.

At any rate, it’s a shame he couldn’t at least appreciate the fundamental beauty of the traditional craftsmanship of Africa, Oceania and the aboriginal Americas, whose face masks are as expressive as anything in modern art, as Modigliani well knew, being able to improve on them only by cocking an eyebrow here and there.

The only problem in absorbing this influence, I think, is the matter of ownership.

A Bamileke helmet mask from Cameroon, today valued at about €15,000, represents a buffalo, an animal embodying power and courage and thus aligned with the tribe’s chief.

I’m not aware of any major controversy today over the sale of antique African carvings. The current debate seems more about the market for the “craft guns” that are used in Africa’s inter-tribal conflicts.

There are quite righteous grumblings from Southeast Asia about foreigners making off with venerable sculptures, but you don’t hear about Africans objecting to the resale of 18th-century masks at the big auction houses in Paris and New York. These masks were scooped up in the thousands by rampaging colonists who history continues to excuse en masse as “explorers”.

To be fair, of course there was an educational factor, with many of the masks and other artifacts finding their place in First World museums, the better to share the culture of faraway places. These were, however, the minority of the purloined items.

A Kanak mask on the left from New Caledonia (€50,000 to €80,000), usually used in rituals mourning the death of chiefs. Representing the chief himself, it has long hair, since it was forbidden to cut one’s hair during the period of transition from life to death.

At its side is a Lu bo bie elephant mask of the Kran tribe in Liberia (€18,000). with perforations in the resin at the ends of the eyes in which seeds were fixed. Villagers who broke the law or refused to pay a debt faced this visage with the threat that if restitution wasn’t forthcoming, the elephant would destroy his house.

I own a bronze Buddha head I picked up for a couple of dollars in Cambodia, and although it’s not remotely antique — they’re mass-cast in huge quantities for tourists — I can’t control some winces of guilt.

It was the same with a large face mask I bought in Jamaica. The carver probably lacquered it the week previous, ready for the local straw market, but you still feel like you’re absconding with a chunk of sovereign culture. See the rest.

America’s first deservedly celebrated genre painter, Long Island native William Sidney Mount (1807-68), portrayed the good folks of Setauket, as seen here, and Stony Brook, and in the 1860s Fanny Palmer came out from Brooklyn to harvest vistas for Currier & Ives engravings, and Alonzo Chappel, who lived in Middle Island, depicted the Battle of Long Island, shown below.

In the following decade John Frederick Kensett and Frederick Church helped found the Metropolitan Museum of Art so there would be proper place to view the scenes they captured on what Walt Whitman called “the Isle of the salty shore and breeze and brine”.

Part 1 of the “Beach Boys” series is here.

Even Winslow Homer of Maine came up with “East Hampton Beach, Long Island”, seen here, and in 1877 he and J Alden Weir, John Henry Twachtman, William Merritt Chase and Thomas Moran formed the Tile Club to paint decorative tiles — they spent so much time chugging up and down the island on the new railroad and writing about it that a tourism boom was fomented.

Moran decided to move here, as did Chase, who in 1891 established the country’s first outdoor art school in Southampton’s Shinnecock Hills. George Bellows migrated out, then Frederick Childe Hassam, and then, soon after the 1913 New York Armory Show, modern art moved in, beginning with abstract painter Arthur Dove (seen here is his “Sun” from 1943) and his artist wife Helen Torr and, fleeing the rising Nazis, George Grosz, who lived in Huntington.

Fernand Léger stayed with his companion Lucia Christofanetti in a guest cottage on Frank Wiborg’s grand estate in East Hampton, The Dunes, where Sara and Gerald Murphy lived. Léger left, but Lucia stayed, and she coaxed Breton and Duchamp into sampling the island. (The Murphys, too, were magnets for Europe’s artistic elite, but we’ll visit with them in another post.)

“In the dark years of World War II,” Ariella Budick wrote in Newsday a few years back, “a group of surrealists found refuge on the east end of Long Island. Forced into immobility by blackouts and gas rationing, they played chess, bicycled the byways, shocked the locals with their bare feet and, stirred by their serene surroundings, created art.”

She cites Charles Riley, the co-curator of a late-’90s island retrospective called “Dreams on Canvas: Surrealism in Europe and America”: “The first bikini ever worn on Long Island was a surrealist prank executed by a very brave young woman named Catherine Yarrow … She hand-knit an extremely revealing bathing suit. It was part of a surrealist house party.” (Apologies to Paul Delvaux — that’s not really Catherine Yarrow in the picture.) See the rest.

Never one to malinger creatively, Max Ernst built himself this Giant Tortoise while loafing through a few summers in Great River, on Long Island’s south shore. It was the last half of the 1940s.

His chief companion was fellow artist Dorothea Tanning but, then as now, there was a whole crowd of creative types kicking back among the dunes. New York City was just at the end of the island, a short train hop away, life here was cheap, and who doesn’t like being a kid again at the seaside?

Or was it Amagansett where Ernst lived? They’re certainly not the same place, quite a distance apart in fact. Yet among the many online accounts of Long Island’s bustling arts community, when it comes to Max Ernst they hop between little Great River and tiny Amagansett, a village whose name is Montaukett for “place of good water” — not the rivers or the sea but a fresh inland source.

Ernst had spent his first summer in America on Long Island, with the American heiress Peggy Guggenheim who’d bought so many of his paintings and helped him get clear of the Nazis and move to the States.

He married her, but by 1943 that was over, and in ‘46 he would make Tanning his fourth wife in a double wedding with Man Ray and Juliet Browner in Beverly Hills. The Ernsts, pictured together here, settled for awhile in Sedona, Arizona, before returning east.

Ernst, who was 52 in 1943, turned the garage of their rented house in Great River or Amagansett into a workshop where he could transform all sorts of bits and pieces into sculptures. Among these were a few born of necessity: He’d sent a postcard to art dealer Julian Levy in New York complaining that he couldn’t find a chess set anywhere on the island.

So Levy came out for the summer and shacked up with him and Tanning. He didn’t bring a chess set, though — they made their own. See the rest.

A few days after Henri Matisse came teetering into Gertrude Stein’s apartment in Paris in that 1907 spring with the great lump of a sculpted African torso he’d just bought, making Picasso’s eyes bug out even more than usual, Pablo dragged his pal André Derain over to the Trocadéro Museum of Ethnology, as the Museum of Man at the Palais de Chaillot was then known. It had a 30-year-old collection of the African stuff. It still has (along with René Descartes’ brain, for some reason), but back then the knickknacks of colonialism were all mouldy and neglected, and the Spaniard was miffed in the must.

“I was so depressed that I would have chosen to leave immediately,” Picasso recalled, “but I forced myself to stay.” And stay he did, elevating the centuries-old tribal “objects that people had created with a sacred, magical purpose” into the most modern of all European art forms. Matisse, Braque and Modigliani kept pace with him, re-moulding the rough-hewn angularity into a new way of seeing the world … but what happened to Derain?

André Derain was 27 when Pablo pulled him into the dusty Trocadéro archives. He hailed from Chatou on the Île-de-France, and was going to be an engineer, but then veered into the less reasonable side of design. He took painting classes at the Académie Carrière and sketched up and down the Parisian Seine and at the Louvre, where in 1899 he met an old classmate, Georges Florentin Linaret, who was by then studying under Gustave Moreau, as was Matisse.

To their extraordinary experiments, Derain brought his admiration for Cézanne and, following the 1901 tribute exhibition at Bernheim-Jeune, of Van Gogh. At this show Derain introduced Matisse to Maurice de Vlaminck, with whom he was by then sharing a studio in Chatou in the western suburbs, where the impressionists once conspired at the Maison Fournaise (it’s on the same street as Dali House).

Derain was drafted for a three-year stint with the army, and painted little during that time. Only two of his works have been ascribed to 1903: “The Soldiers’ Ball of Suresnes” (detail here), done while he was on leave, and “Self-portrait in the Studio”, now at the National Gallery of Australia.

The latter was a fast look in the mirror between bugle calls, but thoughtfully composed around flashes of bright hue. Compare that with “Portrait of the Artist” (Minneapolis Institute of Arts) from about a decade later, on the right, and you’ll see where this post is heading.

When Derain was through with marching, Matisse — who found him delightfully open-minded and a solid, quick worker — was ready to talk his parents out of the engineering nonsense altogether and got him into the Académie Julian. Things proceeded apace, a career blossomed, and by 1905 Derain was able to sell everything in his studio to Ambroise Vollard, and he and Matisse spent the summer in Collioure on the overbright southern coast, where they went completely bonkers with the colours. See the rest.

Dalí’s collaborator Philippe Halsman took a series of photos of Sal’s divine whiskers for the 1954 book “Dalí Moustache”, including the Mona Lisa embellishment above (a real moustache, apparently), which I’ve lined up against Marcel Duchamp’s celebrated “LHOOQ” from 1919.

At least one commentator has chastised Dalí for being far too late with this gag, regardless of whether this was intended as a mere pun or as a renewed declaration of war on old-school painting. But maybe Dalí knew something about Duchamp that still isn’t widely known.

“Parody” is the word most often used in describing “LHOOQ”. Others are hot bum, hot ass, hot arse and hot pants. Commentators do the jitterbug when they “translate” the title. Pronounce the letters aloud in French slowly, quickly, in a slurred fashion, with gusto, and you ought to hear Elle a chaud au cul, common street lingo for “She has a hot arse” or “She is hot in the bum / ass” or “She’s got hot pants” or, Duchamp once dubiously offered, “There is fire down below”, by which someone else presumed “She’s horny”.

Maybe “LHOOQ” is supposed to be read in English as “look”, said another, which is a good title for an artwork, after all. I suggest that, read in English when very, very drunk, the letters suggest, “Shhhe’s sooooo cute.” Any takers?

The most interesting thing about the postcard view of Leonardo’s Mona Lisa that Duchamp randomly defiled in 1919 is that it’s apparently not a randomly defiled postcard of the Mona Lisa. See the rest.