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The production of the Disney studios quickly attracted artists, especially from the movie world. Eisenstein and Prokofiev, when they were working on Ivan the Terrible (1945), took an interest in the work of Disney and the conductor Léopold Stokowski on Fantasia. By the mid-sixties Disney enjoyed immense, universal popularity. Since the release of Snow White in 1937, several generations have been raised on his films and have not forgotten them. Pop Art made Mickey and Donald into icons.
As the French painter Robert Combas put it in 1977: “Mickey is no longer Walt’s property, he belongs to us all”. After drawing on Western art from all periods, Disney’s world became in its turn a source of inspiration for artists as diverse as Christian Boltanski, Gottfried Helnwein, Andy Warhol, Roy Lichtenstein, Bertrand Lavier, Peter Saul and Gary Baseman. ...

האמן הפלסטי גוטפריד הלנוויין מגיע לאופרה הישראלית בחודש מרס כמעצב התפאורה והתלבושות של הפקת רוזנקווליר. הלנוויין
טיפוס יוצא דופן בפני עצמו, מגדיר את האמן בצורה פרדוקסלית כאאוטסיידר חברתי, שמחויב לקשר עם הציבור והחברה בה הוא
חי. הוא סולד מהאמנים הציניים העכשוויים שיוצרים עבור עצמם ועובר בועת האמנים ולא עבור הציבור הרחב. "מטרת האמנות היא אך ורק לתקשר. אני חושב שהאמנות יכולה לשנות את העולם. המבחן האמיתי הוא ההיסטוריה- מה שנשאר מחברות ותרבויות שלמות היא האמנות". במילה אמנות אין הוא מתייחס רק לאמנות הפלסטית אלא כולל את כל צורות האמנות, כולל האמנות הפלסטית, אמנויות הבמה, המוסיקה והארכיטקטורה. "אם נוציא את האמנות מהחברה ישארו רק המלחמות. גם הדת, כל הדתות הגדולות, באות לידי ביטוי בצורה אסתטית, גם דת מינימליסטית כמו היהדות באה לידי ביטוי במוסיקה שלה, בעיצוב הבגדים
המסוים שלה, בארכיטקטורה." ...

Continuando la perspectiva del ritual, Günter Brus, Rudolf Schwarzkogler, Yoko Ono, Saburó Murakami, Atsuko Tanaka, Gottfried Helnwein, Ushio Shinohara, Peter Wiebel, Otto Muehl, Stelarc (en su etapa inicial de Suspension), entre otros, proponen la exposición de un hecho que sucede en tiempo real y que supera la noción de ficcionalidad o emulación. ...

For the past twenty-four years the Academy of Motion Picture Arts and Sciences and the Academy Foundation, in association with the UCLA Film and Television Archive, has presented a series of film programs featuring the outstanding documentaries of the previous year.
The film, NINTH NOVEMBER NIGHT, was considered by the Academy’s Documentary Screening Committee to be one of the outstanding documentaries of 2004. It is our wish to include a screening of "Ninth November Night" in this prestigious series on the evening of Wednesday, November 30, 2005. ...

この本を読んで何年もたってから、まさにこの女の子に偶然出会ったときは、言いようのない驚きで頭の中が混乱した。『写真都市』（伊藤俊治著）という本で偶然に見つけたのだ。ゴットリープ・ヘルンバインGottfried Helnwein(1948-)というオーストリア生まれのアーティストによるBeautiful Victim II という1974年の作品。 ...

Help us find visual, aural, metaphors that will let others understand the importance of engagement in this process. Look at Helnwein's painting under Visual Sociology. I left it up. What was Helnwein saying? Why was he willing to offend. Why do Beau and Michael want to shake us up? How are those things related? Why did one of my students make a giant box that when opened had a lovely smiling face inside that said "F^&* the Patriot Act"?? Isn't that a lot like what Helnwein and Kiefer and Beuys were doing? Maybe saying "wake up and look at what you're doing?" ...

A virtuoso and a visionary with one eye behind the veil of the world, the other reflecting endless horror, beauty, loss, humour and melancholy - all with a steady hand. The position is supreme, the means are penetrating and the message as deep as it gets. To me the strange silent directness in Helnweins work is unrivaled, no other artist today tells the dim story of the world in a more disturbing and moving way. His work, views and perspectives are completely congruent and appeals to me in a very direct and personal way. ...

Ever since I clicked on it, Gottfried Helnwein’s "American Prayer" (2000) has taken up residency in my mind.
I began to discover a semiotic richness in this painting worthy of what W.J.T. Mitchell has called a "metapicture" - a "picture that [is] used to show what a picture is". Mitchell situates the concept of metapicture in "'iconology', the study of the general field of images and their relation to discourse," thereby cutting across Greenbergian self-reflexivity into an expanded context that includes popular culture as well as contemporary art. In this wider cultural field, a metapicture does more than reflect on the nature of the picture itself and calls into question "the self-understanding of the observer". I will argue that "American Prayer" derives its theoretical relevance partly from its concealed hybridity, from the interplay between technological media and painting. In this work, the substitution of one medium by another reinforces the meaning that can be created from the iconographic substitution of the child by Pinocchio, and the replacement of the deity by Donald. In the end, Donald’s sideways glance at us indicates that this picture is really about us, the observers; it questions our own place in a cultural web of illusionism spun from the abiding human desire to overcome death. ...

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