Mladen Stilinovic: Book art and language

P1070486

“An attack on my art is an attack on socialism and progress” Mladen Stilinovic maintains in one of his works, subverting the political slogan “an attack on the achievements of the revolution is an attack on socialism and progress.” Putting himself and his art, as individuals in the place of the collective, reveals a new meaning in the old saw. Language forms a locus of social and semiotic exploration, and in turn criticism, in Stilinovic’s work as one can see in his artist books and other works currently on view as part of the artist’s retrospective at the Museum of Contemporary Art in Zagreb.(See my other post on it here.) Parallel to this, the artist was one of those who pioneered the use of the book as art despite its format and reproducible nature in the region. These two facts make his artist books interesting, especially in how they tied into international avant-garde art trends, spearheaded attempts to bring art into the public sphere, and reflect a critical consciousness expressed through irony and the physical deconstruction of the word that still has echoes in the Conceptual art of the region.

Much of Stilinovic’s wordplay, occurring in media outside his book art, deals with themes of individual vs. collective identity, the enforced political co-option of the Yugoslav state, and relationship between labor and money.

“The subject of my work is the language of politics, i.e. its reflection in everyday life. […] The question is how to manipulate that which manipulates you so obviously, so shamelessly, but I am not innocent either- there is no art without consequences.”

– Footwriting, Mladen Stilinovic, 1984

How art relates to these things and environment is another concern he explores. Irony is a tool used to explore the hidden contradictions of the everyday language of the world.

P1070483

Books, not being traditional art objects, were avant-garde by virtue of their form. Using language as a medium help liberate the work from art making traditions and aesthetic expectations. He also assembled thematic photo collections in book form in these same early years, and his marked use of obsessive attention to language appears later in his work, such as the sign and embroidered work below, or Dictionary (Pain) (discussed in this previous post).

P1070503

Thoughts Abhor Tights

Cindy Sherman, Untitled Film Still #14, 1978

Umberto Eco wrote about the sensation of tight jeans in 1976. As he tends to do, he takes it to a different place that you might expect, exploring how our clothing directs our consciousness and behavior. For women, this might ring especially true.

“The jeans didn’t pinch, but they made their presence felt…. As a result, I lived in the knowledge that I had jeans on, whereas normally we live forgetting that we’re wearing undershorts or trousers. I lived for my jeans, and as a result I assumed the exterior behavior of one who wears jeans. In any case, I assumed a demeanor… I discussed it at length, especially with consultants of the opposite sex, from whom I learned what, for that matter, I had already suspected: that for women experiences of this kind are familiar because all their garments are conceived to impose a demeanor—high heels, girdles, brassieres, pantyhose, tight sweaters….

Cindy Sherman, Untitled Film Still # 15

But the problem of my jeans led me to other observations. Not only did the garment impose a demeanor on me; by focusing my attention on demeanor, it obliged me to live towards the exterior world…I thought about the relationship between me and my pants, and the relationship between my pants and me and the society we lived in. I had achieved heteroconsciousness, that is to say, an epidermic self-awareness.


I realized then that thinkers, over the centuries, have fought to free themselves of armor. Warriors lived an exterior life, all enclosed in cuirasses and tunics; but monks had invented a habit that, while fulfilling, on its own, the requirements of demeanor (majestic, flowing, all of a piece, so that it fell in statuesque folds), it left the body (inside, underneath) completely free and unaware of itself. Monks were rich in interior life and very dirty, because the body, protected by a habit that, ennobling it, released it, was free to think, and to forget about itself… And when even the intellectual must dress in lay armor (wigs, waistcoats, knee breeches) we see that when he retires to think, he swaggers in rich dressing-gowns, or in Balzac’s loose, drolatique blouses.

Cindy Sherman, Untitled Film Still

But if armor obliges its wearer to live the exterior life, then the age-old female spell is due also to the fact that society has imposed armors on women, forcing them to neglect the exercise of thought. Woman has been enslaved by fashion not only because, in obliging her to be attractive, to maintain an ethereal demeanor, to be pretty and stimulating, it made her a sex object; she has been enslaved chiefly because the clothing counseled for her forced her psychologically to live for the exterior. And this makes us realize how intellectually gifted and heroic a girl had to be before she could become, in those clothes, Madame de Sevigne, Victoria Colonna, Madame Curie, or Rosa Luxemburg.”


— Umberto Eco, “Lumbar Thought,” Travels in Hyperreality, 1976