گرافیتی به سبک ایرانی: آثار قلمدار، هنرمند خیابانی تهران‌

گروه رسانه‌ی عجم از سال 1392 تاکنون مجموعه مقاله‌هایی درباره‌ی هنرهای تجسمی ایرانیان داخل و خارج کشور نوشته و نمایشگاه‌های هنری نیویورک، هنرمندان خیابانی تهران و برنامه‌ی زیباسازی شهرداری مشهد…
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Making Graffiti an Iranian Art: The Works of Tehran-based Street Artist Ghalamdar

The work of Tehran-based street artist Ghalamdar exemplifies a new direction in Iranian street art. While the majority of artists operating in Iran are heavily influenced by motifs and techniques popularized outside of Iran, Ghalamdar is inspired by endemic calligraphic styles and miniature paintings that have been the primary targets for 20th century modernist art. In several conversations with AjamMC, the artist discussed how Iranian visual and literary culture influenced his work and how dominant trends in Iranian street art have solidified.
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Curtains of Iron or Curtains of Silk? Soviet Artwork in Conversation with West and South Asia

The post-Soviet art of Central Asia and the Caucasus comes out of a Soviet-era conversation of artistic styles that looks not just to Moscow but also to Mecca. An understanding of the high and low registers of this Soviet cultural heritage allows the humor and self-confidence of the work to be appreciated — aesthetically as well as financially — by audiences.
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Word As Image: Contextualizing “Calligraffiti: 1984-2013” with French-Tunisian Street Artist eL Seed

This synthesis of linguistic signs and visual representation is explored by New York’s Leila Heller Gallery in their new exhibition entitled “Calligraffitti: 1984-2013.” The show features a substantial collection of text-based visual art created by artists such as eL Seed, Parviz Tanavoli, Hassan Massoudy, Hossein Zenderoudi, Shirin Neshat, and many more. The show’s titular portmanteau points to another unification: that between graffiti and calligraphy.
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Marriage Contracts and the Mashhadi Jewish Community: Art as a Second Identity in the Nineteenth Century

During the 19th century, Mashhadi Jews cloaked their identities and lived their public lives as Muslims. As a result, major documents, such as marriage contracts, mimicked their Muslim counterparts. The language, art, and general presentation of the texts serve as clues towards better understanding the precarious position of the Mashhadi Jewish community, as well the preferred aesthetics of the period.
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