Bringing Aztlán to Mexican Chicago is the autobiography of Jóse Gamaliel González, an impassioned artist willing to risk all for the empowerment of his marginalized and oppressed community. Through recollections emerging in a series of interviews conducted over a period of six years by his friend Marc Zimmerman, González looks back on his life and his role in developing Mexican, Chicano, and Latino art as a fundamental dimension of the city he came to call home.
Born near Monterey, Mexico, and raised in a steel mill town in northwest Indiana, González studied art at the School of the Art Institute of Chicago and the University of Notre Dame. Settling in Chicago, he founded two major art groups: El Movimiento Artístico Chicano (MARCH) in the 1970s and Mi Raza Arts Consortium (MIRA) in the 1980s.
With numerous illustrations, this book portrays González's all-but-forgotten community advocacy, his commitments and conflicts, and his long struggle to bring quality arts programming to the city. By turns dramatic and humorous, his narrative also covers his bouts of illness, his relationships with other artists and arts promoters, and his place within city and barrio politics.
In these studies Roman Ingarden investigates the nature and mode of being of four kinds of art works: the musical work, the picture, the architectural work, and the film. He establishes that the work of art is a purely intentional object but considers also its connections to the real world. By analyzing a work of art in its “constitutive heterogeneous strata,” Ingarden demonstrates that a work of art will reveal, when examined in the appropriate way, its own inherent structure. Further, he shows that in consequence of the art work’s structure, we must distinguish between the work itself and the concretizations of it by the listener or viewer.
Ingarden elaborates upon the conception of concretization which he present in The Literary Work of Art and applies it to music and visual art. He also employs the concept of aspect to clarify the ontic structure of these art works and the distinction between the concretization of the work and the work itself. The distinction between the work’s concretization — effectuated in the mental experiences of the listener or viewer — and the work itself serves to help Ingarden confirm and account for the work’s intersubjective identity.
The problem of aesthetic value, Ingarden maintains, can be fruitfully treated only after the ontic structure of art work has been clarified. His primary concern in Ontology of the Work of Art is to ascertain and describe that structure and the mode of existence of works of art. In addition, he offers several discussions of aesthetic value, showing in the m the connections between questions of aesthetic value and the structure of the work of art.