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Violeta Parra’s
Visual Art
Painted Songs
Lorna Dillon
Violeta Parra’s Visual Art
Lorna Dillon
© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer
Nature Switzerland AG 2020
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Acknowledgements
Violeta Parra left a powerful cultural legacy. She was an icon of the Chilean
left, always standing up to injustice and inequality. As this book goes to
press in 2020, the Chilean people have been protesting against systemic
injustices. What started with students refusing to pay an increase in the
metro fare turned into a nationwide struggle against a constitution that
was approved in a referendum conducted under a military dictatorship.
Their fight is against an economic model that sees ordinary Chileans
working increasingly hard, yet struggling to make ends meet. Violeta
Parra’s place in this is powerful yet contested. No-where is this more
evident than in the Museo Violeta Parra (Violeta Parra Museum), once
a beautiful gallery that showcased Parra’s work but now a mere shell of
a building that has been repeatedly attacked by arsonists. When I visited
the museum in 2017, it was free to enter; schoolchildren were enjoying
Parra’s embroideries and it hosted a variety of outreach events to help the
public engage with Parra’s art and music. Parra’s artistic legacy continues
to be a beacon in the struggle against systemic injustices. It is telling then
that the world-class museum dedicated to her work should experience
repeated arson attacks. The current situation is tragic. It was wonderful to
see the Museo Violeta Parra in 2017 and I am grateful to Cecilia Garcia
Huidobro, director of the Museo Violeta Parra, for her help with my
various enquiries.
I would like to acknowledge the Arts and Humanities Research Council
(AHRC) for funding my doctoral research on Violeta Parra’s visual art.
v
vi ACKNOWLEDGEMENTS
Works Cited
Bravo, Sergio. 1957. Mimbre, Santiago: Cine Experimental de la Univer-
sidad de Chile.
Bravo, Sergio. 1959. Casamiento de negros, Santiago: Cine Experimental
de la Universidad de Chile.
British Broadcasting Corporation (BBC) 1956. Your Own Time. 15 May
1956.
British Broadcasting Corporation (BBC) 1956. Latinoamericanos en
londres.
Brown, Betty Ann. 1989. “Autobiographical Imagery in the Art of
Los Angeles Women.” In Yesterday and Tomorrow: California Women
edited by Sylvia Moore. New York: Midmarch Arts Press).
di Lauro, Jorge and Nieves Yankovic. 1960. Los artistas plásticos de Chile.
Lowe, Sara. 1991. Frida Kahlo. New York: Universe Publishing.
Parra, Violeta. 1970. Décimas. Santiago: Universidad Católica de Chile
and Editorial Pomaire.
Contents
Index 145
xi
About the Author
xiii
List of Figures
xv
xvi LIST OF FIGURES
The Chilean artist Violeta Parra uses symbolic language in her writing
and part of the allure of her paintings, sculptures and embroideries is
that they convey meaning using the same symbols that are found in her
poetry, letters and song lyrics. Generally, these are motifs taken from
Chilean popular culture. In the extract above, taken from one of Parra’s
protest songs, she describes herself as a chirihue (chirigüe) one of Chile’s
common birds. In the song, she uses the image of a bird losing its feathers
and its ability to sing to convey her misery at the predicament of the
miners in the North of Chile. The bird motif also takes visual form in
one of the most autobiographical of Parra’s paintings, El pájaro y la
grabadora (The Bird and the Tape Recorder) (n.d.). The painting was
reported to be stolen from the Nicanor Parra collection however this
seems to have been a misunderstanding, and it was subsequently reported
that Nicanor Parra’s family did still have the painting (García 2018). El
pájaro y la grabadora brings to mind the painting El sueño de la Malinche
(Malinche’s Dream) (1932) by Antonio Ruíz. In El pájaro y la grabadora,
the silhouette of a woman merges with a scene of rolling hills and there
is a bird on the woman’s shoulder. Although the colours in the painting
are non-natural and thus distinctly modern, there is an echo with tradi-
tional Chilean crafts: the rounded shape of the woman recalls popular
papier-mâché figurines found in Chilean craftwork and the curvy figures
found in Quinchamalí pottery (Fig. 2.1). The image also narrates part
of Parra’s life. The bird is carrying what appears to be a radio or tape
recorder, no doubt referring to Parra’s own extensive fieldwork recording
Chilean songs. According to Gonzales-Batlle, who wrote the introduc-
tion to Parra’s book of folk songs Poésie populaire des Andes (Traditional
Andean Poetry) (Parra 1965), the motif of the bird messenger originated
in the Spanish tradition. It was a symbol of the theme of love and recurred
frequently in Chilean folklore (Parra 1965, 8). There are three other
motifs in El pájaro y la grabadora, each of which represents a key aspect of
Chilean folk culture. These motifs, contained within the woman’s form,
are a ceramic figurine that has become symbolic of Chilean craftwork; a
1 INTRODUCTION TO VIOLETA PARRA’S VISUAL ART: PAINTED SONGS 3
guitarist, emblematic of Chilean folk music, and the small blue face of a
deceased infant, referred to as a little angel in Chile, which is representa-
tive of folk traditions, since a lot of rituals and customs would be carried
out following the death of an infant in Chile at the time, and Parra studied
these in depth. These images also relate to specific aspects of Parra’s own
life: she was a musician; she lost one of her own children when it was an
infant and she was a specialist in Chilean folk culture. They can also be
seen to represent three key strands of Chilean traditional culture: popular
art, folk music and ritual traditions. By including these emblems within
this figure, Parra represents herself, her conception of Chilean identity
and the visceral relationship that she had with Chilean folk culture. The
image of folklore as something corporal and within the body is a common
trope, as Gabriela Mistral wrote ‘El folklore se parece a la entraña. […]
Las entrañas no son bonitas, son bastante feas, pero tienen la primera
categoría en el organismo. Todo lo demás existe como adorno de ella’
(Folklore is like entrails […] Entrails are not pretty, they are quite repug-
nant, but they perform the first function in the organism. Everything else
exists as an adornment of them) (Mistral 1938, 20).
Yet, the painting of the bird and the tape recorder is not simply a
discourse on folk culture. The pictorial content of the painting tran-
scends this. It is a deliberate fusion; symbols of tradition: peasants, rural
scenes and recognisable Chilean crafts sit alongside signs of modernity: a
train, a recording studio and a ship. Furthermore, the poetic style owes
as much to the avant-garde art aesthetics of the twentieth century as to
Chilean folk art. On the one hand, the image recalls pre-colonial images
of Pachamama and colonial images of the virgin that stemmed from the
Pachamama tradition, while on the other, it is absolutely Chagallian.
Marc Chagall’s oil painting Pregnant Woman (1913) springs to mind, for
example. Essentially, what we have in El pájaro y la grabadora is a work
in which all the different facets of Parra’s creativity are depicted together
and in which there is a fusion of seemingly distinct strands of artistry: like
the rest of Parra’s work in the plastic arts, El pájaro y la grabadora is
utterly hybrid. This hybridism is essentially the story of this book.
In 1964, Parra held a solo exhibition in Musée des Arts Décoratifs of
the Louvre gallery in Paris. This was the era of New Realists, Pop Artists
and Neo-Dadaists and Parra’s multi-media sculptures, made from papier-
mâché, dried pulses, cardboard, wire and clay were on the cusp of the
avant-garde. It was a time when the art quilt movement was sweeping
the United States. Parra’s embroideries have an affinity with the protest
4 L. DILLON
Chapter Outline
In Chapter 2, I analyse the relationship between Parra’s art and Chilean
folk traditions. Looking at the mediums, formal aspects (like colour,
line and shape) and the subjects Parra depicts, I consider the symbiosis
of Parra’s art and autochthonous cultural practices. Her needlework
resonates with early textiles from the Nazca-Wari region as well as
contemporary articles produced by the Aymara and the Mapuche people.
Some of the stitches Parra employs can be traced back to pre-Colombian
cloth work, which she would have encountered in her surroundings
and in her research. She spent time living with different communities
in Chile to research their culture and collect their traditional songs.
This fieldwork profoundly influenced her visual art. The subjects Parra
represents—sacred rituals and funerary traditions; folk tales and Christian
parables—are all familiar memes in the Chilean popular imaginary. Parra
exhibited in museums and cultural centres as well as in art galleries, blur-
ring the line between art and artefact. This incorporation of folk culture
into the realm of high-art and her fusion of art, music and performance
into her exhibitions destabilised traditional hierarchies in the field of the
visual arts. I explore this within the context of her overall artistic ethos in
Chapter 2.
In Chapter 3, I consider the relationship between Parra’s art and the
art of other modern artists, such as her contemporaries and the twentieth-
century masters who preceded them. Parra’s favourite artist, for example,
was Marc Chagall and the work of the two artists shares many features.
While Chagall depicted images inspired by Jewish folk culture, Parra’s
own unique iconography was based on Chilean folk culture. There are
other convergences in some of the dream-like aesthetics presented by
the two artists. Parra developed her own unique poetic and presented
it in compositions that were structured using the archetypes of high art.
As well as focusing on Parra’s employment of archetypes, I also discuss
Parra’s art within the context of key art movements of the twentieth
century, such as Pop Art and Surrealism. These movements anticipated
styles that were to become ubiquitous in the decades that followed, and
their discourses are now commonplace. Violeta Parra embraced these
trends. Parra’s employment of collage and parody, for example, typified a
wider artistic reaction against classical art and a questioning of modernity.
Likewise, her employment of surrealism went beyond the stereotypes of
difference that are so common in surrealist art of the twentieth century.
1 INTRODUCTION TO VIOLETA PARRA’S VISUAL ART: PAINTED SONGS 7
coll’altra sottoposta:
IVLIVS . POLIBIVS . COLLEGA . FECIT [61]
Così Pompei era del pari celebre per le sue pere e ne forniva le più
ricercate mense, come Tivoli le poma; ferace per le messi e per gli
ulivi, e gli scavi ci hanno dato saggi di frumento ed olive appunto,
come altri molti frutti sia naturali che preparati, pane, focaccie ed
altrettali leccornie; nè parrà vero che mentre tutti questi camangiari
appajono anneriti e bruciati dalle ardenti ceneri onde furono investiti,
parte del grano rinvenuto conservasse tuttavia la proprietà vitale, e
seminato, malgrado fossero trascorsi più che diciassette secoli,
germogliasse e porgesse la propria spica e le olive fossero
conservatissime ancora nell’olio.
Virgilio nelle Georgiche aveva la fertilità di queste terre celebrato in
questi versi:
Dalle onde poi del Tirreno, che baciavano, frangendosi, il piede alla
voluttuosa Pompei, il pescatore pompejano, tra i cento svariati pesci
traeva in copia il Garo, che or non saprebbesi designare con nome
conosciuto, e con esso facevasi colà il caviale liquido, che nella
bassa Italia si fa tuttavia. «Evvi, dice Plinio, un altro genere di liquore
assai ricercato, al quale si è dato il nome di garum: esso è composto
d’intestini di pesci o d’altre parti che sarebbero diversamente a
gittarsi, e che si fanno macerare nel sale in guisa che divenga
l’effetto della putrefazione. Questo liquore componevasi una volta col
pesce che i Greci chiamavano garon» [75]. Lo stesso Plinio attesta
che Pompei andasse assai lodata, come Clazomene e Lepti, per il
garo [76].
Orazio ne faceva menzione, dicendolo composto di succhi di pesce
iberico: