
CFDA ADDRESS:
SL Natof
1217 W. Monroe
Chicago, Il 60607
WEBSITE:
www.cfdainfo.org
NEWSLETTER SUBMISSIONS:
newsletter@cfdainfo.org
OFFICERS:
President.DollySPRAGINS
VicePresident.ChrisBRANDEL
Treasurer.LloydNATOF
Secretary.MattSEILER
Newletter.CeliaGREINER
GENERAL MEETINGS:
SECOND Tuesday of the month
6:45 pm
Corosh Restaurant
1072 North Milwaukee, 2nd Floor
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CFDA meeting report:
February

Announcements:
Our next meeting will take place on Tuesday, March 16 at 6:30pm at Goose Island Brewery in the Bier Stube room. 1800 N. Clybourn.
The removal of Tor Faegre's wood will take place on March 13 at 10:00. Please contact Bill First if you would like to participate.
Program Schedule:
March: Current Thinking on Sustainable Furniture
Lisa Elkins - Lisa has stayed abreast of the latest developments in the production of sustainable furniture. This is your chance to be informed.
April: Chippendale and Rococo
Lloyd Natof - Who knew that Lloyd was keen on this period? I can't wait to hear what he has to say!
May: Turning: From Craft to Art Form
Richard Dlugo - Over the last 50 years turning has evolved from a folksy craft into an art from that appeals to serious collectors. Richard will chart how this has come about.
April or May Alternate:
Getting Performance From Your Hand Planes
Garry Venable - Garry did time at the College of the Redwoods, so he's on top of this subject. Bring your underperforming planes for diagnosis. This meeting will be held at Jeff Miller's shop in Rogers Park. There's the possibility of a plane making session on some subsequent Saturday, if there's interest.
June: The Latest Photo Manipulation Software - Bill First
Bill will demonstrate how this latest software enables new possibilities for digital image enhancement.
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CFDA Meeting Report:
CFDA Minutes - February 9, 2010
Our first meeting at Goose Island Brewery was called to order at 6:35 with introductions all around for benefit of our new visitors.
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Program:
DAVID ORTH
Aboriginal Design: Power & Shelter
Text books on design rarely consider the rich and evocative designs of aboriginal peoples. On the other hand, western museums, galleries, and auction houses show these items regularly, but out of context. Our dismissal of these items as real solutions to design problems, on the one hand, and our readiness to embrace them as objets d'art opens us up to a socio-political fallacy called Orientalism. How can we take into consideration non-western art, especially that of original peoples, in a serious, and politically benign manner?
Orientalism according to Edward Said is a 19th Century western art movement that projected a western fascination for the exotic, the sensual, the primitive, the outrageous, and even the criminal onto depictions of Middle-Eastern life. Said, went so far as to argue that the stereotyping and implied inferiority actually sets up these non-western cultures for western invasion.
Also consider how books and displays on aboriginal life almost inevitably suggest "primitivism". When Orth considered books and displays on tribal art, he was initially confounded by the number of weapons (clubs, spears, shields) and masks with disturbing or intimidating facial expressions that make up these collections. This gives us the false idea that aboriginal life is indeed particularly violent and intimidating. Instead, what is happening is that as westerners we are lumping together all kinds of anthropological "design data" together and calling it one thing: Tribal Art. When we consider our own western designs, we do not display our machine guns, side-by-side with our pietas. These, fortunately, end up in different categories, because we are not decontextualizing them (as much). Since, the aspect of aboriginal life that is concerned with power and threat, generates small, misunderstood items of remarkable interest, they end up scattered throughout our art collections and it is the collection itself which gives us the wrong impression. Also consider that in "civilized" design, intimidation is not expressed through facial expression. It is expressed through scale, speed, posture, quantity, and sound. Some of these are abstracted or unconscious allowing us our fantasy of civility. As designers we should all become more aware of how much of our "civilized" design (even architecture and furniture) actively expresses power, intimidation, and control. Consider the imposing lobby or board room of a corporation or the arrangement of chairs in a living room. This raises ethical questions for designers, but may also give us a little more sense of our cultural power and centrality.
That said, we can now better appreciate the aspect of aboriginal art which is concerned with dwelling and sheltering. If we look at these objects and structures (huts, utensils, toys, shamanic objects, and furnishings) in context, we can avoid so much "exotic projections" and consider the genuine operative solutions that have been achieved. A more direct relationship to nature generates distinctive solutions to shelter that are characterized by the way they secure a person from being immediately absorbed by the biomass while making use of the biomass to do so. Consider that we "civilized" are concerned with the safety of the chair itself, while an aboriginal is making a chair in order to achieve some sense of safety in the first place. An aboriginal "chairmaker" is discovering a broad range of operative solutions to establishing a small distance between their own bodies and the moisture, insects, fungus, and small chewing mammals that make up this layer of the biosphere. Their efforts result in hammocks, stools, platforms, mats, etc, (often highly decorated because this problem is not just seen by the aboriginal as a simple biological thing). As designers it might help us to consider more directly the question of design as sheltering and try to peer through the illusion of "style" that we readily overlay on top of our consideration of western design. Note how easily we apply the same fallacy of Orientalism to our own history of design. This oversight prevents us from noticing how style, even western style, really operates to outline different bio-social solutions and to suggest to us different psycho-spiritual orientations toward life.
For a benign relation to aboriginal art we might consider as a model the way Henri Matisse seemed to sit in the warmth of aboriginal form and color, but made it quite his own. He did not use it to conjure up exotic visions of "the other", but rather used it as a fresh language of form and color to express his very own "inside" of things.
Aboriginal design reminds us as does Martin Heidegger, that "Only if we are capable of dwelling, only then can we build."
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Exhibitions of note:
Brian Mock & Split Brow/Matthew Hoffman: New Sculpture and Functional Art pieces.
Feb. 5 - Mar. 11
360SEE Gallery
1924 N. Damen
Chicago
KNOCK-KNOCK: An exhibition of antique tribal doors.
Feb. 27 - Mar. 29
Douglas Dawson Gallery
400 N. Morgan
Chicago
Scott Burton
Art that blurs the boundaries between furniture and sculpture.
Ongoing
Bluhm Family Terrace at the Art Institute of Chicago