INTRAPARADOX: Interview with Wonder Buhle Mbambo

The Wonder of Comfort

27 November 2020 at about 10:30, BKhz Studio, Johannesburg


It is always refreshing to become aware of new art, to be acquainted with a new vision. I have had the privilege of sitting down with Wonder Buhle Mbambo. To listen to his life’s journey as an artist up to the point where we were sitting down at BKhz Studio for our interview. That Friday morning, thanks to unforeseen circumstances, I arrived at around ten thirty in Johannesburg, Braamfontein, for an appointment that would have taken place at nine.

Earlier on before the scheduled interview, Banele Khoza and I headed out to a café around the corner for some coffee. For me, a few times I have been there has set this part of the corner of Juta and De Beer Streets as a familiar spot for beverages and light meals. This would possibly be my last coffee there under familiar circumstances. But let me not get ahead of myself. 


The Symphony of Line and Colour


Contemporary Outlook

|>>>/ There is something daring about art when it becomes a personal reflection; when it’s thematic considerations are meditations of its maker on themselves. This mode of working which is a tenant of contemporary art is a brave leap as the artist leads the viewer into a personal space both in imagery and a nuanced psychology of the self. If the body of work produced in this frame of mind sees the artist sharing personal anecdotes with the viewer through art making discourses then the viewer can be seen as accessing what can be akin to a memoir through a strewn body of a work that represents a ‘particular period’ in the artist’s life and career. The reader should note that I am saying that the memoir access that they will be subjected to with regard to the artist only represents a ‘particular period’ in the artist’s life because surely the artist focus, if they are constantly searching for new forms of artistic expressions, will shift in time and come to bare on something else \<<<|


Intraparadox: Interview with Elizabeth Balcomb

Auguries of Innocence

4 September at 09:40, Pretoria Art Museum

 Elizabeth Balcomb standing next to 'Son of Man, 2015' (3)


Mmutle Arthur Kgokong: I hope you are ok this morning

Elizabeth Balcomb: I’m good very good, yes, yes

Mmutle AK: You slept in Pretoria or in Johannesburg? (laughs)

Elizabeth B: No in Pretoria, geeze just up the road, very closed. I’m fresh

MAK: …yah well I am glad that you are…

EB: close, close

MAK: fresh, you know, after last night’s busy evening.

EB: yes-yes

MAK: And thank you for agreeing to speak to me Elizabeth. Ehhm, I just want us to start right at the beginning. Where were you born, and you know, what was it like growing up where you were born?

EB: Alight, I was born in Westerneria, but ehhm when I was not even three months old my parents moved to Howick in KZN, ya, and then we moved to Pietermaritzburg after, …my father was a minister of a church, but this was during apartheid days, and he was part of the underground [movement] to overthrow the government and in his church he wanted black people to come…and and just start changing South Africa but [the church] elders kicked him out as a result and so we had to leave Howick and moved to Pietermaritzburg and he started lecturing Theology and so yah that was very part of my life was that experience, Yah…

MAK: So (interrupts)

EB: but, about, I wanted to beno, I was told the moment I started drawing pictures that I was talented and I had always had that encouragement my whole life and when I was about eleven years old I saw a sculpture and I wanted to start sculpting from about that age


Andrew Tshidiso Motjuoadi (Ico-Graph)

AMotjouadi Photo1935, May 13: Andrew 1Tshidiso Motjuoadi is Born in Limpopo (formerly Known as Northern Transvaal)

1935 – 1960: 2there is a scarcity of documentation around the artist life during this period.

1961 – 1962: Studies in Durban and University of the North

1963: First one man show in Johannesburg

1964: Motjuoadi is commissioned to paint backgrounds for Cornel Wilde’s film The Naked Prey

1965: Participates in several group exhibitions; (The Penny Whistlers)

1966: Awarded a prize in the Artists of Fame and Promise Exhibition, Johannesburg; (Kwela Boys)

1967: Andrew Motjuoadi Suffers a Stroke

1968: Motjuoadi passes away after being paralyzed for nearly a year. The artists surviving body of work is handed over to Esmé Berman for safe keeping.

1971: A memorial – Retrospective Exhibition of his work is held, Johannesburg, South African Association of Arts Gallery, Herbert Evans, Johannesburg.

1988: He is included in the The Neglected Tradition Exhibition¸Johannesburg Art Gallery

1990: He is included in the exhibition Looking at Our Own: Africa, Pretoria Art Museum

Andrew Motjouadi, Study for Township Life 2

Andrew Motjuoadi, Study for Township Life 2



  1. Esmé Berman acknowledges the artist name in full name (see Berman, E 1983, page 200). Art and Artists of South Africa: An Illustrated Biographical Dictionary and Historical survey of Painters, Sculptors and Graphic Artists Since 1875. A. Balkema, South Africa, Johannesburg.


  1. Motjuoadi is considered to be a self taught artist, the period from 1935 to 1960 wherein the artists could have been brought up in a particular community in Northern Transvaal/Limpopo has not been documented in the sources that were available during my research. This represents a great puzzle in the life of this artist. This period could prove valuable in ascertaining where he attained his primary education, high school education as well as a form of arts education or contact with art or western traditional art making materials such as pencil and paper which he was conversant with. More research is needed in this period of the artist’s life, such research could shed light into the gap that exists in Motjuoadi’s life. Armed with this missing data we might perhaps also be afforded the opportunity to delve into the choice of style of the artist in the light of contact with visual art stimulus that the artist might have come into contact with during the initial year of his art practice.


© Mmutle Arthur Kgokong 2015

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Colonial Discourse – art production

î∩ the visual arts the choice of subject matter, method of representation, the content of the work as well as the context within which a work of art is produced plays significant role in how the message inherent in the work is conveyed. Bearing these factors in mind when confronted with a work of art will stand us in good stead as we attempt to make sense of what we are looking at and aid us reach some understanding what role that particular work of art played within its original context. One can agree that a work of art continues to reflect its original intended message through time. What changes through time is the context within which it is viewed or exhibited. But the original context if known by the viewer can always be brought into the viewing in order for the viewer to appreciate what kind of a message the work might have been intended to convey when it was produced.  In this very short essay I will attempt to show how colonial discourse influenced art production by referring to two artworks. I shall analyze the two artworks in terms of

1) Colonial discourse

2) Post-colonial discourse


For Sale Project Exhibition 2012


What follows is a speech prepared to open officially the For Sale Project Exhibition 2012. Due to the hype around the exhibition at the evening of 1 August and the throng of people who responded to the opening I never gave this speech. Avoiding the heavy burden of history I instead improvised and picked up the most salient ideas around the exhibition and its aims. The speech as it is reproduced below serves to pay homage to my contemporaries in Pretoria/Tshwane within the visual arts who have been involved in this project over the last decade. It is reproduced herein for all to gain an understanding of our attempts to move visual  art forward in the City of Tshwane.


Good evening ladies and gentleman. Artists. Thank you for joining us this evening as we open this year’s installment of the For Sale Project Exhibition. My name is Mmutle Arthur Kgokong, I am a Culture Officer for the City of Tshwane and I am responsible for Education and Development at the Pretoria Art Museum. I feel honored to share this evening with you. I shall not  give a critical commentary on the work that is on show for I believe that criticism in itself is designated to individual speculation as to what art concepts work better than others or which artwork is successful in a given context. Tonight I let you, in your personal capacity to be the judge – to be the connoisseur of fine art.


Hosea Matlou: Towards Simplicity

It is a privilege for one who has not dedicated one’s self to the pursuit of art practice, one who gathers joy in its consumption through the activity of looking to be afforded the opportunity to be familiar with those who are engaged in the production of the visual art object.


I Gestation

Visual Art Production like any other art form attains its full expression as a unique form of individualistic artistic expression now and then when a new talent emerges. It is a duty of those involved in its pursuit of visual art practice to unveil a new artistic language unique to their production in order that they are discernible from the multitudes of other artists. An artist achievement is unquestionable when, through hard work and prolonged search for individuality, arrive at a new artistic language to communicate ideas.

The triumph of an artist is in two respects. First, the artist must contend with their context in their pursuit of their chosen vocation this context differs from artist to artist. Secondly the artists must go through the rigors of mastering their chosen media.


With these two aspects conquered only then will the artist settle on a journey of self discovery and invention. These two aspects are here stated in their successive nature: first self discovery and second, invention. In their further elaboration: self discovery is attainable at that juncture when an artists fully embraces their vocation as creative participants in the visual arts and invention will stem from that point in their career when they stumble, more often through trial and error and seldom through luck, at what will be their formal language in art – their unique style. But before we swing wide we must retain and address context and media. Introduced at the first few lines of the present paragraph, context within which artists practice differs from artist to artist. More often it is financial circumstances that must be transcended in order to establish practice. With regard to the mastering of the chosen vehicle to deliver the message, or simply put medium, the artist must learn to acknowledge the artistic approaches laid down before him by his predecessors through Art History; blessed are those who learn directly from the master. Having gathered what is essential from the fountain of art practice, the master that is, the artist through time emerges and charts a unique route of their own. In the long run, through commitment and perseverance the artist will acquire his or her rightful place in the History of Art.


A View of Four Dada Portraits

‘Let us take the word Dada,…It is just made for our purpose.The child’s first sound expresses the primitiveness, the beginning at zero, the new in our art’ – the Dadaist christening Non Art (Richardson, T and Stagnos, N 1974: 109)


Portraiture is one of the most important genres in western art history in that through it great figures in history were captured.The aim of this essay is to view four Dada portraits in terms of how they show 1. Sociopolitical realities 2. Gender Expectations’ codes of convention and 3. The role of spectator. The artworks that this essay will discuss have been produced between 1915 – 1920.

Portrait of Tristan Tzara

Figure 1

When we look at this work we are confronted by an arrangement of organic shapes, one on top of the other building the composition of the work. There is no reference to the human face. However we are drawn to the medium itself and how it has been manipulated to depict Tristan Tzara (1886 – 1963).

According to Richard Huelsenbeck, Tristan Tzara was one of the Zurich artist members who founded Dada in 1916. Hugo Ball, Hans (Jean) Arp (1887 – 1966), and Marcel Janco ( 1895 –  1985 ) were the other members of this group (see Chipp, HB. 1968: 377).

According to Tristan Tzara ‘In art, Dada reduces everything to an initial simplicity, growing always more relative. It mingles its caprices with the chaotic wind of creation and barbaric dances of savage tribes (Chipp 1968: 386). This is indeed true of figure 1. The composition is simple and it looks like anyone who is not an artist might have produced the artwork.

In 1942, in a lecture entitled ‘Abstract Art, Concrete Art’ Jean Arp highlighted that:

1Concrete art (Abstract art) wishes to transform the world. It wishes to render existence more tolerable. It wishes to save men from the most dangerous of furious madness: vanity, it wants to simplify man’s LIFE. It urges man to identify with nature (see Jean Arp, ‘Abstract Art, Concrete Art’ca. 1942 Cited in Chipp (1968:391)

The key word here is ‘nature’. In the Portrait of Tristan Tzara the shapes which represent Tristan Tzara recall forms which can be liken to algae, rock formation or even plant leaves. Observe the gaping shape towards the right.

If we bring one of the questions raised at the outset of this essay, the one that concern socio political references I think that the work is devoid of such references, it is rather a personal account. It is a personal account in that, though its title alludes to an important figure in the Dada movement’ it is an abstract rendition of its subject matter or, to use Arp’s term, it is Concrete. One cannot easily make out the image that the work is depicting, it is the title of the artwork that affords the viewer the opportunity to fathom that it is a portrait and also the viewer’s schooling in modern art movements can afford the ability to make the connection as to who Tzara is.

The portrait then, as unrealistic as it is, terms of abstract art, which strives to save, free man and simplify his life, it represents Tristan Tzara. This artwork which was conceived during World War I is devoid of gender expectations.

The role of the spectator is to ponder what the work is trying to show. The spectator is propelled towards a deeper questioning of what art should be and the form it should take especially bearing in mind the western tradition of art making.

Chipp points out that Dada was an attempt to free the artist from traditional views of the arts to form a conception  of art as a moral and social phenomenon (1968: 380).


Primitivism and Modernism

In the present essay I am going to discuss and show how modernism as an artistic visual language, in order to reach its goal of renewal, shared a colonialist path of exploiting primitivism to renew itself. This renewal was none the less a search for a new artistic visual language.

I have selected three artists of which I shall discuss three artworks of in order to illustrate that that modernism shared a path in colonialist discourse by exploiting the primitive through the incorporation of primitive/African/the ‘other’s’ artistic features in the oeuvre of artworks produced towards and after the twentieth century.

The inclusion of short biographical details of the artists are meant to give the backdrop or context within which the artists practiced. This approach renders the backdrop within which the work was produced explicit for our understanding of the conditions that nourished the development of modern art.


What is modernism? As a preparation for arguments raised below we must start with this question. Charles Harrison (1982: 55) exclaims that before the sixties the term modernism was generally used in a vague way to refer to what it was that made works of art seem ‘contemporary’. Harrison points out that the rise or the beginning of Modernism saw:

A taste for the so called ‘primitive’ people and art of the ancient cultures gained at the expense of enthusiasm for the more ‘sophisticated’ art of classical periods  of the Renaissance and much of the period after (1982: 56).

This means that although Modernism was recent, it characterized the stylistic principles of both the primitive arts and the ancient cultures. Here the word we need to take into account and define is the word Primitive.


Compared to Modernism, which is said to be dynamic, as both an Ideology and artistic approach bound or subjected to change, Primitivism is define as [sic] at an early stage of civilization; crude; simple1. Through Colonialism of the other continents (countries), the West (Europe) gained access to the artifacts of the colonized cultures.

This is true of Africa, the Americas, the East and Oceania which were charted and colonized by Europe. Thus the word Primitive means any cultural groups whose culture, measured against European culture standard, is seen as not civilized. The added ideal of colonizing these parts outside of Europe was to expand European territory beyond its shore, imperialism.

The Visual Arts, the Western Arts

When is the deployment and the incorporation of the primitive art influences become evident throughout the years within the history of western art? Fleming draws up Paul Gauguin (1848 – 1903) as the first major artists to employ the exotic patterns and motifs in his woodcuts and painting.

We will come back to Gauguin, for the moment we need to find our footing. Lynton points out that at the turn of the twentieth century who ever saw and made his fellow artist see the power of these strange, remote and in a sense timeless arts (primitive art) opened up a rich rain in the world’s gold mine of creative art (1980: 29).

Henri Matisse (1869 – 1954) and Pablo Picasso (1881 – 1973) first saw African sculptures in Andre Derain’s (1880 – 1954) studio. Derain had bought the sculptures from Maurice de Vlammick (1876 – 1958) Whereas Vlammick started having interest in primitive artifacts after he had been to the Museum of Ethnography and Anthropology Gallery – Musee de L’ Homme (Lynton: 1980: 29).

From the above paragraph it is clear that the exchange of ideas and interests brought and spread the knowledge of primitive artifacts which have been taken form their original context to the attention of Modern artists.

What interested the Modern artist about these artifacts was that the primitive artists was uninitiated by the material values, the false and fragile glamour of western society. There was no need to borrow characteristic from ‘material orientated object’. What mattered was that one should seek to be as unworldly and as unliterary as the primitive artist and to use the expressive means of art directly and fully (See Lynton 1980: 48).

Here I must stress that Modern artists, while seeking a new artistic visual language or renewal, rejected the classical idea of what art should be or was expected to be by the society at large. This attitude can be seen as a catalyst that propelled western artists to look beyond their shores in pushing tradition out of the expected bounds through new innovation2.  The western artist saw an opportunity in incorporating primitivism or non European art in his work, it can be supposed that the western artist was tired of the established ideals in terms of what was permissible in the visual arts, thus he looked elsewhere for new technical approaches, inspiration and self expression – he looked beyond the shores of his own world.

Paul Gauguin (1848 – 1903)

Paul Gauguin grew up in a family environment that was dominated by writers. His father was a journalist and his maternal grand mother had been a feminist lecture and writer (See Chipp 1968: 51).

Lynton points out that Gauguin [sic] was the most openly primitivists of the post impressionists. He had given up a career as the stock exchanger to become a painter and then [he gave up] his wife and family when he could no longer support them, he had gone to Brittany because life was cheaper there but also because there he could re-orientate himself with the simple life and ancient superstitions of the peasants. He later moved on to the South Seas to live among the natives, using them and their setting in his art as well as exotic material gathered elsewhere (Lynton 1980: 22)  

Please see figure 1. Paul Gauguin. Faa Iheihe (Pastorale) 1898. Oil on canvas, 21¼ X 66¾.

figure 1

In this artwork the natives (the Tahitian) are represented without decorum or dignity. The middle figure is half naked as her left hand snake within her loins. Her right hand is elegantly half raise reminding us of some of the Virgin Mary depictions of the Renaissance period. These gestures of her two hands contradict each other.

Presently while engaged in this visual analysis we need to be aware of a triad nature of the gaze of the artist, Gauguin, his depiction of the Tahitian is from a male point of view firstly, secondly from a patriarchal point of view as well as from a Western perspective of who the Tahitians are.

The woman’s head bow towards three figures and a dog. The figures, one of them a man, seem to be on a fruit and flower foraging expedition. Towards the left of the central figure a naked woman turns her back to the viewer. This woman seem to be gazing at a distant light with a naked man on horseback riding into the picture plane, hunched and seeming to be whispering into the ears of the dark horse, completes the composition.

As a narrative this work informs the viewer of the Tahitians as a carefree and of a simple social organization when pitted against the culture of Western civilization. Gauguin once wrote to J.F. Willumsen before leaving France for the Island of Tahiti that Europe is under the grip of material preoccupation with devastating effects on the psyche of Europeans whereas, where he was headed, the Tahitian were the inhabitants of an unknown paradise in Oceania3.

How does Faa Iheihe (Pastorale) 1898 illustrate or demonstrate Gauguin’s participation in the colonialist’s path to exploit the art of the ‘other’ or even culture? From a documentary perspective the artwork construct a narrative perspective document of the Tahitian lifestyle. Viewed from the documentary context we can conclude that this work is a visual recording of the Tahitians and their indigenous environment. Whether this representation is accurate it is a different matter that begs an exclusive study.

With the regard to the year of its execution and also from a visual art context Faa Iheihe is an excellent example of the result of an artist exploring a new theme. However it explores this new theme at the expense of the Tahitian. The Tahitian as the subject matter of this artwork and by being the represented Gauguin speaks on their behalf through situating them in an exotic setting. Gauguin is their voice, he is in a powerful position in that he chooses what his audience will see back home or to be specific what the West/Europe expects to see of non Europeans or the ‘other’. It should be bared in mind that Gauguin, as an artist, had an art market in mind when he executed the work4.

Henri Matisse (1869 – 1954)

In 1878 and 1879 oars, arrows and harpoons of Polynesian craftsmanship were collected and shown in Paris expositions the viewers were struck by the approach of the ‘non western’ craftsmanship in working with both wood and stone, a new approach to visual art practice was heralded by these artifacts5.

See figure 2. Henri Matisse Bathers by the river 1916 – 17. Oil on canvas, 103 X 154.

figure 2

In this work the forms of the figures reminds us of the sharpness of African sculptures. Please compare the roundness of the heads of figures with that of the mask in figure 3.

figure 3

Earlier on I have pointed out that André Derain had several African sculptures in his studio and that Henri Matisse together with Pablo Picasso saw African art there.

In Bathers by the River Henri Matisse abandons altogether form as it has been accorded the human figure by simplifying the bathers into sculptural forms reminiscent of African sculpture. The composition is simple in comparison to Faa Ihaihe by Gauguin, however it is not innocent to the European Modernist notion of renewal, by breaking down with tradition, through borrowing from ‘primitivism’, the art of the ‘other’ – in this instance from African art. Knowledge of African sculpture helped Matisse, the modern artist, to simplify the depiction of his subject matter, especially the human figure, Bathers by the river illustrates this point.

Pablo Picasso (1881 – 1973)

Picasso was a Spaniard, born in Malaga in 1881. He had established himself among the younger generation of artists at Barcelona between 1895 – 1904 before migrating to France in 1904.

See figure 4. Pablo Picasso.Les Demoiselles d’ Avignon 1907. Oil on canvas, 96 X 92.

figure 4

Prior to painting Les Demoiselles d’ Avignon 1907, Picasso turned to Iberian sculptures, El Greco and sculptures of Paul Gauguin (Fry 1966: 13).

Habasque points out that Picasso denied the influence of African Art to in his work6. However Chipp claims that Picasso had a passion for art of the Negro (African) which he ranked far above that of the Egyptians (Chipp 1968: 200). Here we have contradictory statements opposing one another as to the culture that influenced Picasso’s art practice. What one can infer, with colonialism in mind and the western thought assertion of itself, in terms of civilization, as being above that of the colonised worlds, is that at some point Picasso might not have properly attributed influences in his work based on biases of the ‘other’.

Les Demoiselles d’ Avignon sharply displays influences of African Art. Please refer to the illustration. The faces of the two right hand positioned women recalls African masks; even the features of the faces of the women distinctly mimics the features of African Art Sculptures.

The sculptures he had seen at André Derain’s studio years ago and also at the Ethonological Museum Trucadero while looking for a new visual art language. Like the Matisse Bathers by the River, discussed above, Picasso’s figures all in all recall African Art Sculpture with regard to form.

Steinberg suggests that in their original composition the women were intended to be in a brothel (see Steinberg, L 1978: 115 – 133). The women’s nakedness and their rather cavernous background echo the literary meaning of the word primitive. I venture to say that Les Demoiselles d’ Avignon whether experimental in intention, as it has been suggested in art history, or not – as a visual artwork it contains influences of African Art in its formal language.

As a Modern artist Picasso apropos Les Demoiselles d’ Avignon played a role in the colonialist path of exploiting, primitivism; the art of the other to renew his art making process thus removing it from earlier conventions adhered to by European artists.


This essay showed how Modern artisst played a role in the Colonialist path through exploitation of non European art, the primitive or the ‘other’ in order to renew their approach to their art production.

The artworks discussed shed light to the influence as well of the context within which primitive art was deployed to renew western art. Modern art’s renewal through the influence of the art of the ‘other’ is then a sharp rejection of established tradition in setting out a new way of rendering the immediate world by responding to borrowed foreign forms; with this factor in mind we may perhaps agree with Lynton when he states that [sic] a work of art is an answer to another work of art (1980: 343 – 344)

Western art, in order to reach its renewal at the dawn of the modern period, had to look beyond its shores for new approaches to art making. By deploying the art of the ‘other’, the primitive – the colonised – Modernism played a role in the colonialist path of exploiting primitivism in order to reach its goal of renewal.



1. See The little Oxford Dictionary (1995) for the definition of Primitivism.

2. Chipp points out that the years 1885 – 1900 marks the years in which artists participating in the subjectivist movements can be grouped together. He maintains that these artists rejected the realist conceptions of art that had prevailed for the preceding generation. The movement was a result of new freedoms made possible by throwing the obligation to ‘represent’ the tangible world, and of new stimuli gained from an exploration of the subjective world. The new freedom and stimuli also allowed the range of ideas on what constituted proper subject matter for painting to be greatly expanded  (Chipp, HB 1968: 48).

3. As for me, my mind is made up. I am going soon to the Tahiti…there the material necessities of life can be had without money…a terrible epoch is brewing in Europe for the coming generation: the kingdom of gold. When in Europe men and women survive only after unceasing labour during which they struggle in convulsions of cold and hunger, a prey to misery, the Tahitians on the contrary, happy inhabitant of unknown paradise of Oceania, know only sweetness of life (an excerpt from a letter to J.F. Willunsen, Pont-Even, autumn, 1890 (Chipp 1968: 79).

4. Lynton informs us that while in the islands of Tahiti, having left France in 1891, Gauguin send his work through Daniel de Monfreid his best friend in France (Lynton 1980: 20).

5. Fleming confirms that Primitive arts complete negation of the notion of progress, seemed to be a promise of a new beginning. What was especially appealing was the animistic attitude of the primitive (non western) carvers who divined the spirit of wood and stone and expressed it in the grains, textures and shapes of the materials (Fleming 1974: 365)

6. Habasque differs on account that Picasso had on several occasions denied that he learnt anything from African carvings, pointing out that if any influence was to be found in his work, it was that of Medivial Spanish Art (Habasque, G 1959: 16)

List of Illustrations

1. Paul Gauguin. Faa Iheihe (Pastoral) 1898. Oil on canvas, 21 ¼ X 66 ¾ in London, Tate Gallery (see Lynton, N 1980:20).

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2. Henri Matisse. Bathers by the river. 1916 – 17. Oil on canvas, 103 X 154 in Art Institute of Chicago (see Lynton, N 1980:73).

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3. Unknown Artists. Fang Mask, not dated. Wood carve in France, Collection of Geneviere Taillade. Formerly owned by Andre Derain (see Lynton, N 1980: 29, another example).

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4. Pablo Picasso.Les Demoiselles d’ Avignon 1907. Oil on canvas, 96 X 92 in New York, Museum of Modern Art. Lille P. Bliss bequest (see Lynton, N 1980: 53).

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Chipp, HB 1968 (Comp). 1968. Theories of Modern Art: a sourcebook by artists and critics. Los Angels: UC Press.

Fleming, W 1974. Art and Ideology. New York: Capital City Press.

Fry, EJ 1966. Cubis. Paris: Oxford Press

Harris, G 1959. Cubism. Paris: Oxford Press

Harrison, C 1982. Introduction: Modernism, problems and methods. Milton Keynes: Open University Press

Lynton, N 1980. The Story of Modern Art. Great Britain Phaidon Press Limited.

© Mmutle Arthur Kgokong 2009