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From South Africa to Afghanistan and America: An Exploration of Female Street Artists and the Socially Disruptive Nature of Their Work

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Expanding the Parameters of Feminist Artivism
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Abstract

This chapter focuses on the pioneering work of a group of international, contemporary female street artists who directly confront issues of gender inequality in the public sphere. The socially and politically disruptive work of artists such as U.S.-based Lady Pink, Swoon, Olek, and Tatyana Fazlalizadeh; South African Faith XLVII; and Afghanistan’s Shamsia Hassani directly confronts their communities. They have created geographically specific work with coded language that seeks to effect change from within. Their work is a confrontational weapon of resistance in the male-dominated world of street art. This study explores the work of these diverse artists by highlighting its socio-political context. It investigates the manner in which the site specificity of their art is of paramount importance. The location of the work, freely available in the public domain, reinforces its political significance by speaking directly to the community. The provocative nature of street art offers a subversive medium in which female artists address the complexities of gender and social inequalities, oppression, and prejudice. Their artistic presence in civic spaces often presents a direct challenge to mainstream cultural norms. As a feminist challenge, these artists offer an alternative view of street art. By embracing the inherent marginality of street art as a medium, they can be seen as presenting a progressive way forward in the contemporary art scene.

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Notes

  1. 1.

    This quote has often been misattributed to the street artist Banksy; it was, in fact, first published by Cesar A. Cruz in his poem, “To Comfort the Disturbed, and to Disturb the Comfortable: Onward Children of the Sun,” 1997, http://www.hartford-hwp.com/archives/41/335.html, accessed Nov. 2, 2020.

  2. 2.

    Nicolas Bourriaud, Relational Aesthetics (Paris: Les presses du reel, 2002), 113.

  3. 3.

    Tim Hall, “Artful Cities,” Geography Compass, no. 1 (2007): 1378.

  4. 4.

    Nancy Macdonald, “Something for the boys? Exploring the changing gender dynamics of the graffiti subculture,” in Routledge handbook of graffiti and street art (New York: Routledge, 2016), 223–233. Graciela Trajtenberg, “Elastic femininity: How female Israeli artists appropriate a gender-endangered practice,” Frontiers: A Journal of Women Studies 37, no. 2 (2016): 167–190.

  5. 5.

    Trajtenberg, “Elastic femininity,” 168.

  6. 6.

    Trajtenberg, “Elastic femininity,” 168.

  7. 7.

    Hall, “Artful Cities,” 1376.

  8. 8.

    Nicholas Alden Riggle, “Street Art: The Transfiguration of the Commonplaces,” The Journal of Aesthetics and Art Criticism 68, no. 3 (2010): 244.

  9. 9.

    Riggle, “Street Art: The Transfiguration,” 244.

  10. 10.

    “Lady Pink,” https://www.ladypinknyc.com.

  11. 11.

    Sarah Cascone, “I was a feminist and didn’t know it. How Lady Pink made a space for herself in the Boys Club of New York’s Graffiti Scene,” Artnet News, July 18, 2019. https://news.artnet.com/art-world/lady-pink-interview-1602208, accessed September 2, 2020.

  12. 12.

    Christine Temin, “Lady Pink and the Graffiti Capers,” Boston Globe, 1983, https://web.archive.org/web/20120425081219/http://woodwardgallery.net/pink/bostonglobe_pink.pdf, accessed October 5, 2020.

  13. 13.

    “Lady Pink.”

  14. 14.

    Temin, “Lady Pink and the Graffiti Capers.”

  15. 15.

    Christopher F. Clemens, Diana I. Rios, and D. Milton Stokes, “Brown Beauty: Body Image, Latinas, and the Media,” Journal of Family Strengths 16, issue 1 (2016): 1.

  16. 16.

    Clemens, Rios, Stokes, 2.

  17. 17.

    Clemens, Rios, Stokes, 1.

  18. 18.

    Melissa Riviere, Interview with Lady Pink, 1998, https://anthofhiphop.files.wordpress.com/2011/02/lady-pink-interview-by-m-riviere-19982.pdf.

  19. 19.

    Cascone, “It’s about time…”

  20. 20.

    “Swoon,” https://Swoonstudio.org, accessed October 6, 2020.

  21. 21.

    “Swoon.”

  22. 22.

    “Swoon,” https://Swoonstudio.org, accessed October 1, 2020.

  23. 23.

    Stefania Borghini and Luca Massimiliano Visconti, “Symbiotic Postures of Commercial Advertising and Street Art: Rhetoric for Creativity,” Journal of Advertising 39, no. 3 (Fall 2010): 115.

  24. 24.

    See-ming Lee, “Agata Olek, 13th Annual DUMBO Art Under the Bridge Festival, 2009, SLM ProBlog, New York, 2009.

  25. 25.

    Noor Hindi, “We Need to Be Included,” The Devil’s Strip, Akron, Ohio, June 18, 2018, https://thedevilstrip.com/2018/06/14/we-need-to-be-included/, accessed October 5, 2020.

  26. 26.

    For further information on the validity of the specific text of Sojourner Truth’s 1851 Akron speech, see: Nell Irwin Painter, Sojourner Truth: A Life, a Symbol (New York: W.W. Norton & Company, 1996) and John Ernest, “Misinformation and Fluidity in Print Culture; or, Searching for Sojourner Truth and Others,” Legacy: A Journal of American Women Writers 33, no. 1 (2016): 22–24 and https://www.thesojournertruthproject.com/compare-the-speeches/.

  27. 27.

    See Painter, Sojourner Truth, 1996.

  28. 28.

    Doug Livingston, “Art dedication meant to unify Akron disappoints minority women,” Akron Beacon Journal, May 29, 2018, https://www.beaconjournal.com/article/20180529/NEWS/305299713, accessed October 6, 2020.

  29. 29.

    See, for example, the fight to preserve the Tuzuri Walu mural by Brooke Fancher in the largely African-American neighborhood of Bayview, San Francisco. Megan M. Mitchell, “Restored Bayview Mural Unveiled following community effort to save it,” Hoodline, September 19, 2019, https://hoodline.com/2019/09/restored-bayview-mural-tuzuri-watu-unveiled-following-community-effort-to-save-it/.

  30. 30.

    Borghini and Visconti, “Symbiotic Postures,” 116.

  31. 31.

    “Faith47,” https://faith47.com/, accessed September 2, 2020.

  32. 32.

    “Faith47.”

  33. 33.

    “A Study of Warwick Triangle at Rush Hour,” https://faith47.com/a-study-of-warwick-triangle-at-rush-hour/, accessed September 6, 2020.

  34. 34.

    “A Study of Warwick Triangle at Rush Hour.”

  35. 35.

    Nicolas Whybrow, Art and the City (London: I.B. Tauris, 2011), 9.

  36. 36.

    “tlynnfaz,” http://tlynnfaz.com, accessed October 12, 2020.

  37. 37.

    Faith47’s work in her hometown of Cape Town has been consistently profiled in the community’s online magazine. See: https://www.capetownmagazine.com.

  38. 38.

    As of October 2021, Hassani has been in hiding in Afghanistan. She continues to create small canvas works that depict young women being intimidated by members of the Taliban. She is documenting this work on Instagram under “Shamsiahassani.”

  39. 39.

    Borghini and Visconti, 113.

  40. 40.

    Shepard Fairey has expanded his “Obey Giant” sticker campaign into a fashion brand, and Banksy’s “Pictures on the Wall” company is very profitable through the sale of limited edition prints.

  41. 41.

    Banksy, “The Writing on the Wall,” The Guardian, March 24, 2006, https://www.theguardian.com/artanddesign/2006/mar/24/art.australia, accessed August 18, 2019.

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Correspondence to Deborah Saleeby-Mulligan .

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Saleeby-Mulligan, D. (2023). From South Africa to Afghanistan and America: An Exploration of Female Street Artists and the Socially Disruptive Nature of Their Work. In: Hannum, G., Pyun, K. (eds) Expanding the Parameters of Feminist Artivism. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-09378-4_7

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