Visual arts

Eventually,’ said Michelangelo Pistoletto, ‘it became a movement. In fact, I believe that arte povera was the last true movement. Since then all artists have been individuals.’ We were sitting one baking hot day last month in his cool study in Biella, a small town in the foothills of the Alps where he has established a huge museum and foundation in a series of disused 19th-century textile mills. He was discussing the group of Italian artists of the 1960s of which Pistoletto himself was a founding member. Arte povera is an umbrella phrase that covers a number of diverse artists, several of them marvellous, who emerged in Italy about half

‘My painting is an act of decolonisation,’ declared Wifredo Lam. These are the first words you read on entering the retrospective of his work at Tate Modern. But I must say that both Lam and Tate got this statement 100 per cent back to front. On the contrary, Lam’s work strikes me as entirely a product of colonialism. It’s none the worse for that, but it’s not any better either. Lam (1902–1982) was originally from Cuba. His father, Enrique Lam-Yam, had emigrated from China and his mother, Ana Serafina, was of mixed African and Spanish descent. He was, in other words, a rather typical inhabitant of the new world. And

Utopia dons some unlikely guises, crops up in some odd places. On the sea wall a couple in their teens stood clutching their baby and gazing half a mile across the opaque river to where streets run down to the shore: spires and warehouses, inns and gables announced a town. The boy asked me if I knew over there. He said that that was where they wanted to go to, where they wanted to be. There’s so much happening over there. Not like here. Here there were only vast ships, big sheds, cranes, mean houses. And nothing to do. No life. We were between Tilbury Fort and a pub called

Last Sunday, I went to see two of the greatest paintings in Britain — at least in the estimation of our Georgian ancestors. When they first arrived here, in 1790, they were accompanied by a special naval escort. After Turner saw one of them, he said the experience made him both ‘pleased and unhappy’, because it seemed beyond his powers to imitate. These are the so-called ‘Altieri’ Claudes, by any reckoning among the most spectacular pictures produced in late 17th-century Rome. Today they hang at Anglesey Abbey, Cambridgeshire, where — at least on the afternoon I was there — few others had found their way to see them. Not that

In a piece of light verse from the 1770s ‘Dame Nature’ — out strolling ‘one bright day’ — bumps into the great landscape designer, Lancelot ‘Capability’ Brown. Immediately the goddess lays into him for plagiarism. How, she wants to know, does he have the impudence to show his face? All the items he claims to have created — ‘the lawn, wood and water’ — were made in fact by her. Brown, for his part, is not at all disconcerted. He admits that Nature has provided him with good raw materials. But the beautifying refinements? Those are all his. ‘The swell of that knoll,’ he points out, ‘is mine… the ridges

Many years ago an arts spokesperson for the SNP launched an extraordinary attack on Scottish Opera, saying, ‘If push comes to shove, if I were arts minister and had to choose between the survival of Gaelic music and Scottish Opera, I would say rich people could always go to Salzburg for lieder and Sydney for opera.’ With various parties now competing for the class-war-and-grievance vote, I sense a return of this kind of rhetoric in debates on Scottish culture, arts and politics. Scottish Opera routinely invite Scotland’s politicians to their productions and their invitations are routinely ignored. The feeling is that there are votes to be lost in being seen

In 1965 William Eggleston took the first colour photograph that, he felt, really succeeded. The location was outside a supermarket in Memphis, Tennessee; the time — to judge from the rich golden light and long shadows — late afternoon. Eggleston’s subject — a young man with a heavily slicked, early Elvis hairstyle stacking trolleys outside the shop — was as ordinary as he could be. But the result was a photographic masterpiece. It is included in the exhibition William Eggleston: Portraits at the National Portrait Gallery, although, by most definitions, it is not a portrait. Indeed, it is as hard to say just what it is as it is to

One could honour God with prayer, of course, and build cathedrals, amass treasuries, turn choirs into stained-glass jewel boxes, carve portals with saints and sinners. But for the medieval monks bent over vellum in chilly scriptoria colour, too, was devotion: offertories of lapis lazuli, azurite, cinnabar, silver and gold, gold and more gold. Silver tarnished on the page, but gold remained exquisite, inviolable, and monks and scholars found a dragonish greed for it. War, weather, revolution, Henry VIII, Oliver Cromwell, acquisitive magpies, trophy-hunters and time have stripped gold and pigment from sculptures and ivories. Frescoes have been whitewashed, mosaics scuffed, stained-glass smashed, reliquaries melted and their gems dispersed, but illuminated

‘Hidden beauty is best (half seen), faces turned away.’ So noted a young English painter named Winifred Knights in 1924. Until recently, the power of her own work has been thoroughly concealed. After her death in 1947, indeed even before it, Knights was forgotten. By the 1950s her reputation had sunk so completely that both the Tate and the Fitzwilliam Museum refused to accept one of her masterpieces as a gift. However, artists who disappear into oblivion are sometimes rediscovered — and that is what has happened to Knights, who is now the subject of an admirable exhibition at Dulwich Picture Gallery. It is, as the cliché goes, a revelation.

‘In the end, nothing goes with anything,’ Lucian Freud remarked one afternoon years ago. ‘It’s your taste that puts things together.’ He would perhaps have been a little startled to find those words inscribed on the wall of Painters’ Paintings at the National Gallery, but they are very apt. The exhibition reassembles the works of art owned by a number of great painters, among them Van Dyck, Reynolds, Degas, Matisse and Freud himself. It begins with pictures and sculptures that used to co-exist in Lucian’s sitting-room. Most powerful of these is a magnificent Corot, ‘Italian Woman’ (c.1870), that once hung over his fireplace and is now part of the National

In 1992 I wrote a column that was published under the headline ‘It’s Time to Split the Tate’. To my absolute astonishment, shortly afterwards it was announced that this would actually happen (no doubt a coincidence rather than a response to my words). Hitherto, though it is hard now to recall those times, there had been just a single Tate gallery in London — the one on Millbank, containing a cheerful jumble of British painting from the Tudor era onwards mixed with what was then described as modern ‘foreign’ art. Eventually, Tate Modern opened and became one of the most prominent features on the cultural landscape, not only of London

At one time, Damien Hirst was fond of remarking that art should deal with the Gauguin questions. Namely, ‘Where do we come from? What are we? Where are we going?’ Hirst would sum up with a deft shift from post-impressionism to Michael Caine: ‘What’s it all about, Alfie?’ The new exhibition of work by the American artist Jeff Koons at Hirst’s Newport Street Gallery might raise the same query in a visitor’s mind. Among other sights, you are confronted by a number of brand-new vacuum cleaners, mounted over neon lighting tubes; soon afterwards by a shiny blue sculpture, six metres high, representing a monkey made out of twisted balloons. Then

There is fakery in the air. And maybe the French are done with deconstruction. A drone operated by a French archaeology consultant called Iconem has been languidly circling Palmyra, feeding back data about the rubble with a view to reconstructing the ruins and giving the finger to Daesh. Cocteau said he lies to tell the truth. Iconem flies to tell the truth. In April, an exhibition called The Missing: Rebuilding the Past opened in New York which examined ‘creative means to protest preventable loss’. It was timed to coincide with the temporary erection of a frankly underwhelming two thirds-scale replica of the Palmyra Arch in Trafalgar Square, London. It goes