Book contents
- Frontmatter
- Contents
- Preface and Acknowledgments: People and Places
- Introduction: Living in Relation: Plants, Place-Making, and Social Justice
- 1 Landscapes: Infrastructures, Power Topographies, and Feral Gardens in Juli Zeh's Unterleuten (2016), Valeska Grisebach's Western (2017), and Anna Sofie Hartmann’s Giraffe (2019)
- 2 Uncanny Gardens: Migration and Belonging in Dörte Hansen's Altes Land (2015) and Saša Stanišić's Herkunft (2019)
- 3 Trees, Roots, and Anti-Racism in Ilija Trojanow's Nach der Flucht (2017), Mo Asumang's Roots Germania (2007) and Die Arier (2014), and Elliot Blue's Home? (2018)
- 4 Defiant Flowers and ManufacturedHappiness in Vera Chytilová's Daisies (1966), Pipilotti Rist's Pepperminta (2009), and Jessica Hausner's Little Joe: Glück ist ein Geschäft (2019)
- 5 Senses, Queer Interrelations, and Decolonial Geographies in Yōko Tawada's Das nackte Auge (2004), Shari Hagen's Auf den zweiten Blick (2012), and Faraz Shariat's Futur Drei (2020)
- Epilogue: Erasures and Different Stories
- Bibliography
- Index
5 - Senses, Queer Interrelations, and Decolonial Geographies in Yōko Tawada's Das nackte Auge (2004), Shari Hagen's Auf den zweiten Blick (2012), and Faraz Shariat's Futur Drei (2020)
Published online by Cambridge University Press: 09 January 2024
- Frontmatter
- Contents
- Preface and Acknowledgments: People and Places
- Introduction: Living in Relation: Plants, Place-Making, and Social Justice
- 1 Landscapes: Infrastructures, Power Topographies, and Feral Gardens in Juli Zeh's Unterleuten (2016), Valeska Grisebach's Western (2017), and Anna Sofie Hartmann’s Giraffe (2019)
- 2 Uncanny Gardens: Migration and Belonging in Dörte Hansen's Altes Land (2015) and Saša Stanišić's Herkunft (2019)
- 3 Trees, Roots, and Anti-Racism in Ilija Trojanow's Nach der Flucht (2017), Mo Asumang's Roots Germania (2007) and Die Arier (2014), and Elliot Blue's Home? (2018)
- 4 Defiant Flowers and ManufacturedHappiness in Vera Chytilová's Daisies (1966), Pipilotti Rist's Pepperminta (2009), and Jessica Hausner's Little Joe: Glück ist ein Geschäft (2019)
- 5 Senses, Queer Interrelations, and Decolonial Geographies in Yōko Tawada's Das nackte Auge (2004), Shari Hagen's Auf den zweiten Blick (2012), and Faraz Shariat's Futur Drei (2020)
- Epilogue: Erasures and Different Stories
- Bibliography
- Index
Summary
Breathe it in and you start to remember
things you didn't know you’d forgotten.
—Robin Kimmerer, Braiding SweetgrassThe woman in Emma Amos's famous painting Flower Sniffer (1966) looks at the viewer skeptically, almost as if she feels guilty being caught holding and sniffing, maybe arranging, the cut flowers. Her neck is bent forward in an exaggerated way, making herself smaller in what seems like a submissive gesture, but her gaze is powerful: the viewer might have caught her sniffing, but this is her moment. In a composition that borrows from classic painting, the woman, the “flower sniffer,” is framed by a window. She is in a private space—maybe her own space—but everything seems slightly off-center: the white paint framing the figure is thick and the figure is positioned low in the frame.
Emma Amos's painting from 1966 of a Black woman sniffing flowers in a domestic scene evokes histories of representation of women and flowers associated with the private, and with domesticity, fragility, and the patriarchal order. The submissive posture and the subversive gaze of the woman depicted, however, create new relations between the figure and the flowers, the figure and the space she is in, and the figure and the viewer who “catches” her in the act as she defiantly looks back. She is having an intimate, sensual experience of smelling, touching, and looking at the flowers. In what is assumed to be a self-portrait of Amos, critics see a Black woman's claim to space and to be taken seriously in the predominantly white and male art scene of the mid-twentieth century.
The fact that the figure in the painting is holding and smelling flowers is crucial for understanding the painting's power and its interventions. In that sense, the flowers tell a story: they speak of gender, race, history, domesticity, and representation. The flowers are the woman's co-conspirators; they offer her sensual pleasure and she offers them care. The interventions of Amos's painting are multiple, but they clearly align with the previous chapter of this book, as they point to ways in which art uses overly coded symbols, such as flowers, femininity, and race, to shift and question meanings.
- Type
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- Information
- Plants, Places, and PowerToward Social and Ecological Justice in German Literature and Film, pp. 130 - 155Publisher: Boydell & BrewerPrint publication year: 2021