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Show, The Stuckists: The First Remodernist Art Group,[1] to launch the book of the same name. London EC1, March 2001.

Remodernism is a stuckist philosophical movement aimed at reviving aspects of modernism, particularly in its early form, in a manner that both follows after and contrasts against postmodernism. The movement was initiated in 2000 by stuckists Billy Childish and Charles Thomson,[2] with a manifesto, Remodernism in an attempt to introduce a period of new "spirituality" into art, culture and society to replace postmodernism, which they said was cynical and spiritually bankrupt. In 2002, a remodernism art show in Albuquerque was accompanied by an essay from University of California, Berkeley art professor, Kevin Radley. Adherents of remodernism advocate it as a forward and radical, not reactionary, impetus.[3][4]

In 2006, the Stedelijk Museum and the University of Amsterdam held a talk on remodernism with Daniel Birnbaum and Alison Gingeras; the introduction to this talked of the revival of painting as a possible return to traditional modernist values, such as authenticity, self-expression and autonomy, as opposed to multimedia practice. [5] In 2008, London Evening Standard critic, Ben Lewis, applied the term to three Turner Prize nominees and saw them amongst a movement which was reviving the formalism of the early 20th century; he advocated values of an aesthetic informed by modesty, generosity and genuine emotion.[6]

History

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Postmodernism
Preceded by Modernism
Postmodernity
Fields
Reactions

Origins and 2000 manifesto

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Charles Thomson and Billy Childish, the founders of the stuckism art movement, inaugurated the period of remodernism.[2] Their Remodernism manifesto was published on March 1, 2000 to promote vision, authenticity and self-expression, with an emphasis on painting, and subtitled "towards a new spirituality in art". Its premise is that the potential of the modernist vision has not been fulfilled, that its development has been in the wrong direction and that this vision needs to be reclaimed, redefined and redeveloped. It advocates the search for truth, knowledge and meaning, and challenges formalism.

It has a short introduction, summing up: "Modernism has progressively lost its way, until finally toppling into the bottomless pit of Postmodern balderdash." This is followed by 14 numbered points, stressing bravery, individuality, inclusiveness, communication, humanity and the perennial against nihilism, scientific materialism and the "brainless destruction of convention." Point 7 states:

Spirituality is the journey of the soul on earth. Its first principle is a declaration of intent to face the truth. Truth is what it is, regardless of what we want it to be. Being a spiritual artist means addressing unflinchingly our projections, good and bad, the attractive and the grotesque, our strengths as well as our delusions, in order to know ourselves and thereby our true relationship with others and our connection to the divine.

Point 9 states: "Spiritual art is not religion. Spirituality is humanity's quest to understand itself and finds its symbology through the clarity and integrity of its artists." Point 12 links its use of the word "God" to enthusiasm—from the Greek root en theos (to be possessed by God).

The summary at the end starts, "It is quite clear to anyone of an uncluttered mental disposition that what is now put forward, quite seriously, as art by the ruling elite, is proof that a seemingly rational development of a body of ideas has gone seriously awry," and finds the solution is a spiritual renaissance because "there is nowhere else for art to go. Stuckism's mandate is to initiate that spiritual renaissance now."[7]

Billy Childish
Charles Thomson
In 1999, Childish and Thomson wrote a remodernism manifesto, calling for a period of new spirituality in art, culture and society to replace postmodernism.

Childish and Thomson sent their remodernism manifesto to Sir Nicholas Serota, Director of the Tate Gallery, who replied, "You will not be surprised to learn that I have no comment to make on your letter, or your manifesto Remodernism."[8][9]

Exhibitions (2000–2009)

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In March 2000 the Stuckists declared themselves to be the first remodernist art group at a show The Resignation of Sir Nicholas Serota. In April, remodernism was quoted in The Gulf News (UAE).[10] In May The Observer newspaper announced a stuckist show: "As the founding group of a self-named art movement called Remodernism, they stand on an art ticket that's against clever conceptualism and in favour of a more emotional and spiritual integrity in art via figurative painting."[11]

In June, Thomson and Childish gave a talk on stuckism and remodernism at the Salon des Arts, Kensington, promoted by the Institute of Ideas.[12] The same month the "Students for Stuckism" also gave "a Remodernist show and talk". The Institute of Remodernism was founded by Khatereh Ahmadi.[citation needed]

In 2001, Thomson stood in the UK general election, stating, "The Stuckist Party aims to bring the ideas of Stuckism and Remodernism into the political arena."[13]

The University of New Mexico: graduates staged a remodernism show.

In January 2002, Magnifico Arts presented the show ReMo: ReModernism[14] of graduate students from the University of New Mexico. At an artists' talk, Kevin Radley, an art professor at the University of California, Berkeley said, "Remodernism isn't about going backwards, but about surging forward."[4] In an essay that accompanied the exhibition, Radley wrote:

...there seems to be a re-emergence of confidence in the artist's singular voice—a renewal of the belief that an artist can explore their own natures without the restraints of the ironic, the cynical or the didactic. To re-contact the notions of presence, reinvent their sense of beauty and renew our need for intimacy.[15]

The show curator, Yoshimi Hayashi, said:

ReMo incorporates ideas from Modernism, Avantegardism, and Post Modernism; thus synthesizing an alternative and real time contemporary approach to art. In ReMo, issues such as multiculturalism, irony, the sublime, and identity are considered; however, they do not become the art itself. The reconsideration and redefinition of the traditions are sought not by mere deconstructionism, but rather by connecting new nodes of ideas. Therefore, by definition, ReMo is fundamentally cellular and its roots stem from provincial art settings.[16]

In 2003, an independent group, the Stuckist Photographers, was founded by Andy Bullock and Larry Dunstan with a statement of endorsement for remodernism.[17]

In 2004, the Defastenists, a new group of creatives in Ireland, declared themselves remodernist.[18] A Remodernist art gallery, The Deatrick Gallery was founded in Louisville, Kentucky. American film makers/photographers Jesse Richards and Harris Smith co-founded a new group remodernist film and photography with an emphasis on emotional meaning and characterised by elements of new-wave, no-wave, expressionist and transcendental film-making.[citation needed]

Stuckist artist Bill Lewis, interviewed by the BBC at the 2004 Liverpool Biennial, said that remodernism was "not a movement as such",[3] but a return to the start of modernism in order to move forward with an art for a new paradigm.[3] To "remodernise" is to go "back to the root again, starting with painting ... and see where it goes".[3] He said that this had been called reactionary, but it was radical "in the true sense of the word".[3] New York stuckist artist, Terry Marks said that remodernism posited that modernism had started in a good direction, but veered from that into "pure idea" and that it was necessary to return to the starting point to take an as-yet unexplored alternative direction: "to pursue art-making that's more concrete and accessible to more people, and find out where that leads us".[19]

In 2004, Luke Heighton wrote in The Future magazine, "Remodernism, it seems, is here to stay whether we like it or not."[20] Alex Kapranos of Franz Ferdinand declared 2004 "a good year for remodernism—for having the gall to suggest that artists can have souls".[21]

In August 2005 an art show Addressing the Shadow and Making Friends with Wild Dogs: Remodernism (a title taken from a line in the stuckist remodernism manifesto) was held at CBGBs 313 gallery in New York City.[22] Artist and blogger Mark Vallen said, "In the mid-1970s punk rock was born in a dank little New York nightclub called CBGB's. It all started when rockers like Television, the Ramones and Patti Smith launched a frontal assault on the monolith of corporate rock 'n roll. Now another artistic revolt, Remodernism, is about to widen its offensive from the birthplace of punk."[22]

The Stedelijk Museum: in 2006, it staged a talk on remodernism with the University of Amsterdam.[5]

On 10 May 2006, the Stedelijk Museum and the University of Amsterdam staged a talk on remodernism by Daniel Birnbaum, contributing editor of Artforum, and Alison Gingeras, Assistant Curator, Guggenheim Museum.[5] The summary is:

Recently, we have been witness to yet another resurgence of interest in painting. Should we view the revitalization of this ancient medium as a return to traditional modernist values like autonomy, authenticity and self-expression? If indeed we can speak of a return to modernism (remodernism), where will this leave multimedial and transdisciplinary practice in the arts?[5]

In 2006, artist Matt Bray said, "I do not wish to be considered a Stuckist, as I find some of there (sic) antics unnecessary. The Stuckists are however the first and most famous Remodernist group, so for that, and for bringing this particular manifesto to my attention; I thank them."[23] In May 2007, with punk singer Adam Bray, he created the Mad Monk Collective in Folkestone, England, to promote remodernism.[24]

In January 2008, London Evening Standard critic, Ben Lewis, said the year would see "the invention of a new word to describe the modernist revival: 'remodernism,'"[25] which he applied later in the year to Turner Prize nominees Mark Leckey, Runa Islam and Goshka Macuga, as "part of a whole movement reviving early 20th-century formalism", praising Macuga for her "heartfelt, modest and generous-spirited aesthetic", of which he said there was more needed today.[6] In April 2009, he described Catalina Niculescu, a Romanian artist using "nostalgic"[26] 16mm film, as among a significant trend in art of fetishising the offcuts of modernism: "Let's call it Remodernism."[26]

On 27 August 2008, Jesse Richards published a Remodernist Film Manifesto, calling for a "new spirituality in cinema", use of intuition in filmmaking, as well as describing the remodernist film as being a "stripped down, minimal, lyrical, punk kind of filmmaking". The manifesto criticizes Stanley Kubrick, filmmakers who use digital video, and Dogme 95. Point 4 says:

The Japanese ideas of wabi-sabi (the beauty of imperfection) and mono no aware (the awareness of the transience of things and the bittersweet feelings that accompany their passing), have the ability to show the truth of existence, and should always be considered when making the remodernist film.[27]

In 2009, Nick Christos and other students from Florida Atlantic University founded the Miami Stuckists group. Christos said, "Stuckism is a renaissance of modernism—it's re-modernism."[28]

See also

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References

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Further reading

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Remodernism

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from Grokipedia

Remodernism is an art movement initiated in 1999 by British artists Billy Childish and Charles Thomson as a response to the perceived spiritual emptiness of postmodernism, advocating a return to authentic, vision-driven expression rooted in early modernist principles. The movement's manifesto, published on March 1, 2000, emphasizes spirituality, self-knowledge, and the integration of body and soul in artistic processes, rejecting postmodernism's irony, detachment, and failure to address core human experiences. It seeks to foster a global spiritual renaissance in art, culture, and society, promoting inclusive works that connect individuals through meaningful emotional and spiritual depth rather than intellectual formalism or commercialization. Closely associated with Stuckism—the first Remodernist art group founded by the same proponents—Remodernism critiques the art establishment's prioritization of conceptual novelty over craftsmanship and sincerity, influencing artists worldwide and extending to fields like film, literature, and theater. While lacking institutional dominance, its defining characteristic lies in revaluing ideals of truth and human connection, positioning it as a counter to postmodern nihilism and materialism.

Overview and Definition

Core Principles and Manifesto

The Remodernism Manifesto, co-authored by British artists and and published on 1 March 2000, establishes the movement's foundational tenets as a response to Postmodernism's perceived emphasis on irony, detachment, and cultural . It positions Remodernism as a revival of early Modernism's visionary and spiritual aspirations, reapplying those principles to prioritize authentic self-expression and human connection over formalism and elitism. Signed by Childish and Thomson under the auspices of The Hangman Bureau of Enquiry in , the document declares an inevitable spiritual renaissance in art, with the Stuckists identified as its inaugural proponents. At its core, the manifesto advocates for art as a conduit between the physical and spiritual realms, rejecting Postmodernism's failure to engage profound human concerns in favor of superficiality and materialism. It emphasizes —personal insight and truth-seeking—over technical formalism, asserting that true art manifests the artist's and fosters with viewers. Spirituality in this context is framed not as dogmatic but as an innate human quest for self-knowledge and universal understanding, integrating body and through perennial artistic traditions. Key principles delineated include:
  • Reapplication of Modernist ideals: Remodernism revitalizes Modernism's original emphasis on transformative vision, correcting its devolution into Postmodern "balderdash."
  • Inclusivity and medium flexibility: Open to artists pursuing connective, self-revelatory processes across media, though painting remains central for its direct expressive power.
  • Authenticity over irony: Art must confront life's raw realities and inner truths, eschewing Postmodern detachment to enable genuine communication with self, others, and the divine.
  • Spiritual renewal: By ending nihilism, Remodernism seeks to reintegrate God or transcendent meaning into art with enthusiasm, reflecting the soul's journey rather than mere religious iconography.
  • Technique in service of vision: Artistic skill supports individual expression, not as an end, promoting democracy in art through personal conviction over institutional validation.
The concludes that such principles are essential for art's role in fulfillment, urging a collective shift toward meaningful, connective creativity.

Distinction from and

Remodernism rejects 's emphasis on irony, , and , viewing it as a nihilistic phase that evades substantive engagement with existence and spiritual dimensions. In the 2000 Remodernism , and explicitly state that "Remodernism discards and replaces Post-Modernism because of its failure to answer or address any important issues of being a being," positioning the movement as a corrective that prioritizes authenticity, vision, and the sublime over postmodern superficiality and toward absolute truths. This critique aligns with broader observations that devalued foundational ideals like beauty and technical proficiency, which Remodernism seeks to restore through sincere, connective expressions. In contrast to , Remodernism revives the movement's early visionary and idealistic impulses—such as the pursuit of transformative experience—but repudiates its later trajectory toward , elitism, and formalism, which founders argue stifled spiritual potential. The asserts that "Remodernism takes the original principles of and reapplies them, highlighting vision as opposed to formalism," framing as an unfulfilled promise derailed by materialist excesses rather than a complete rejection. Thomson later elaborated that valued ideals while eroded them, with Remodernism revaluing these through a "rebirth of spiritual art" that integrates body and soul, favors representational techniques like painting, and counters cultural disconnection with universal human themes. These distinctions underscore Remodernism's aim to transcend both predecessors by fostering art as a conduit for personal and collective renewal, grounded in empirical reconnection to tradition and transcendence rather than innovation for its own sake or ironic detachment.

Historical Origins

Roots in Stuckism

Stuckism, an international founded on January 24, 1999, by British artists and in , , emphasized figurative painting drawn from direct personal experience and rejected as elitist and inauthentic. The movement's name originated from a derogatory remark by , Childish's former partner, who described his traditional painting style as being "stuck" in the past, a label which Childish and Thomson reclaimed positively. Stuckism's core critique targeted the dominance of in institutions like the and the , advocating instead for authenticity, emotional truth, and craftsmanship in art production. Remodernism emerged directly from Stuckism when Childish and Thomson, its co-founders, issued the Remodernism Manifesto on March 1, 2000, published by The Hangman Press, declaring the Stuckists as the first Remodernist art group. This manifesto positioned Remodernism as a spiritual renaissance in art, reapplying early modernist principles of vision and authenticity while explicitly opposing postmodern irony, , and . Stuckism provided the organizational and ideological groundwork, with its network of artists and anti-establishment protests forming the initial momentum for Remodernism's broader call to revive meaning and transcendence in creative expression. Although Childish departed from after approximately two years due to disagreements, the movement's foundational tenets—prioritizing the artist's inner vision over theoretical constructs—influenced Remodernism's enduring focus on spiritual depth and cultural renewal. Thomson continued to lead , which evolved under the Remodernist umbrella, hosting exhibitions and issuing manifestos that reinforced the critique of institutional art's detachment from human experience. This progression from 's painterly rebellion to Remodernism's philosophical framework marked a deliberate extension aimed at countering perceived spiritual in contemporary culture.

Launch of the 2000 Manifesto and Early Momentum

The Remodernism Manifesto was co-authored by British artists and and first published on 1 March 2000. The document critiqued the perceived spiritual emptiness of , advocating a return to the visionary and authentic principles of early , with an emphasis on as a medium for personal revelation and craftsmanship over conceptual formalism. It positioned Remodernism as a broader philosophical framework encompassing , the art group founded by Childish and Thomson in 1999, declaring the Stuckists the inaugural Remodernist collective. Immediately following the manifesto's release, early momentum built through targeted exhibitions and public demonstrations. On 3 March 2000, the Stuckists hosted The Resignation of Sir Nicholas Serota—a provocative show at Gallery 108 in London criticizing the Tate Gallery's director for promoting elitist conceptual art—which formally announced their adoption of Remodernist ideals. This event drew media attention, including coverage in The Guardian, highlighting the movement's direct challenge to institutional art practices. Later that year, exhibitions such as The Real Turner Prize Show at Pure Gallery in June parodied the establishment's awards, featuring Remodernist works to underscore authenticity against irony. By 2001, the movement gained further traction with The Stuckists: The First Remodernist Art Group at Artbank Gallery in from 8 to 14 March, coinciding with the launch of the book The Stuckists documenting the group's evolution. These events fostered initial group formations beyond the core founders, including the Oxford Stuckists' first , signaling organic expansion while maintaining focus on spiritual expression in . The manifesto's influence extended to attracting new adherents disillusioned with , though early growth remained centered in the UK art scene.

Development and Activities

Key Exhibitions and Events (2000-2010)

The Remodernist Manifesto, authored by and , was published on March 1, 2000, outlining a revival of spiritual authenticity in art against postmodern irony and conceptualism. On March 3, 2000, the Stuckists held the exhibition "The Resignation of Sir Nicholas Serota" at Gallery 108 in , declaring themselves the first Remodernist art group; the show critiqued Tate director Sir Nicholas Serota's support for like Damien Hirst's preserved shark and toured to venues including in and Metropole in through June 4. Later that year, "Students for Stuckism: A Remodernist Painting Show and Talk" at Salon des Arts emphasized Remodernist principles through student works and discussions. In March 8–14, 2001, "The Stuckists: The First Remodernist Art Group" opened at Artbank Gallery in to launch the book The Stuckists, featuring paintings that embodied Remodernist tenets of direct expression and craftsmanship. From 2000 to 2008, Stuckists staged annual protests outside during announcements, highlighting perceived institutional bias toward over traditional painting, with demonstrations including clown costumes mocking nominees like Hirst. A milestone occurred in 2004 with "The Stuckists Punk Victorian" at Walker Art Gallery in as part of the Liverpool Biennial, marking the movement's first major public museum exhibition and displaying over 200 works by 38 international Stuckists advocating Remodernist revival of figurative, idea-driven . Subsequent events included "Les Stuckistes A " in 2005 at Galerie Flux in , extending Remodernist outreach, and "Go West" in 2006 at Spectrum , featuring British and American artists. These activities solidified Remodernism's challenge to elite art institutions through persistent exhibitions and public actions.

Expansion and Ongoing Efforts (2010-Present)

Following the initial momentum of the 2000 Remodernism Manifesto, the movement sustained growth through decentralized international networks, particularly via Stuckist affiliates that numbered 209 groups across 48 countries by May 2010. These groups facilitated ongoing exhibitions emphasizing and spiritual expression, countering dominance. In , Czech Stuckists mounted shows such as "Private Landscapes" and "Stuck at the " in in 2010, followed by "Prague Stuckists" in 2011, featuring works by local artists aligned with Remodernist rejection of irony. In the United States, grassroots efforts expanded via entities like the Phoenix Remodernists, who hosted the 2013 exhibition "International Stuckists: Explorers and Inventors," displaying paintings from underground artists alongside traveling Stuckist pieces to promote exploratory authenticity. The United Kingdom saw institutional engagement with the 2015 "Stuckism: Remodernising the Mainstream" at the University of Kent in Canterbury, which presented Remodernism as an "open source" alternative to elitist trends, building on modernist traditions through diverse painterly contributions. Key figures maintained advocacy through writings and practice; Charles Thomson articulated Remodernism's role in revaluing artistic ideals against postmodern devaluation in a 2017 New Art Examiner essay, positioning it as a cultural corrective. , co-founder, continued producing paintings and music rooted in personal authenticity, with studio work documented as exemplifying Remodernist principles into 2024. Online platforms, including blogs and social groups, amplified these efforts, fostering DIY exhibitions and discussions on spiritual renewal in art. The manifesto's ideas extended to film with the 2013 Remodernist Film Manifesto, which applied authenticity and anti-cynical tenets to cinema, urging filmmakers to prioritize human experience over irony. Despite niche status amid broader contemporary trends, these activities underscore persistent grassroots resistance to nihilistic , prioritizing empirical craftsmanship and causal links between artist intent and viewer impact.

Philosophical Foundations

Spirituality and Authenticity in Art

Remodernism positions as the core of artistic endeavor, seeking to revive the original visionary impulses of by reintroducing profound spiritual content into art. The movement's foundational 2000 , co-authored by and and published on March 1, 2000, declares Remodernism as "the rebirth of spiritual art," explicitly rejecting postmodernism's nihilistic tendencies and materialistic focus in favor of works that integrate body and soul while drawing on perennial human wisdom. This spiritual revival addresses 's unfulfilled potential, emphasizing art's role in depicting the "travails of the human soul" free from religious or political , as exemplified by early modernists' integrity and bravery. Central to this spirituality is the concept of the soul's earthly journey, which the Manifesto defines as beginning with a resolute commitment to truth—acknowledging irrespective of personal desires—and extending to unflinching self-examination of one's projections, strengths, delusions, and aspects. Spiritual art, in this view, engages the "rough texture of ," confronting shadows and primal elements rather than retreating into or ideals; it recognizes all as serving a higher purpose, fostering awareness that elevates everyday realities into conduits for divine connection. Distinct from , Remodernist spirituality represents humanity's broader quest for self-understanding, channeled through artists' clarity and integrity to symbolize universal truths. The stresses regaining "enthusiasm"—etymologically, being possessed by —as essential, positioning art as a medium to restore this vital force without prescribing doctrinal forms. Authenticity emerges as the practical embodiment of this spiritual framework, demanding artists pursue genuine self-knowledge through inclusive processes that connect rather than alienate. Remodernists prioritize vision over formalism or technique for its own sake, insisting that technical proficiency must align strictly with the artist's inner truth to avoid superficiality. True art, thereby, functions as the "visible manifestation" and facilitator of the soul's progression, communicating directly with the self, others, and the divine; works failing this criterion are dismissed as non-art. This authentic expression often mirrors ordinary subjects, as spirituality "includes everything," but derives its power from touching the artist's soul profoundly, enabling meaningful interpersonal bonds that affirm life's value. By contrast, Remodernism critiques conceptualism's clever detachment and irony as barriers to such depth, advocating instead for emotional directness and perennial principles that sustain human insight across history.

Critique of Cultural Nihilism

Remodernism identifies cultural as a pervasive outcome of postmodernism's dominance in and broader society, manifesting in a rejection of absolute truths, spiritual depth, and meaningful human connections in favor of irony, , and conceptual detachment. Proponents argue that postmodernism's deconstructive approach has eroded foundational values, fostering an environment of spiritual bankruptcy and purposelessness, where serves elitist signaling rather than genuine expression or communal uplift. This critique, articulated in the 2000 Remodernism by and , positions the movement as a corrective force against "scientific , and spiritual bankruptcy," viewing such trends as not merely artistic failures but causal contributors to societal decay through the promotion of "dull, boring, brainless destruction of convention." Central to this analysis is the assertion that postmodernism's emphasis on and fragmentation undermines the perennial human quest for transcendence and authenticity, replacing it with a nihilistic void that prioritizes market-driven novelty over enduring craftsmanship or emotional resonance. Childish and Thomson contend that this cultural shift, evident in the institutional embrace of since the late , has institutionalized a form of elitist , where works devoid of skill or sincerity are valorized, thereby alienating audiences and stifling creative vitality. By discarding postmodernism as a "pit of decay" and "balderdash" that fails to address core human concerns, Remodernism advocates reviving art's role in fostering spiritual awareness—"the journey of the on earth"—to counteract the resultant cultural and restore purpose through direct, heartfelt creation. Empirical indicators of this , as per Remodernist observers, include the market's inflation of ironic, non-representational pieces—such as those auctioned for millions despite lacking technical merit—correlating with declining public engagement in , as measured by falling attendance at major contemporary venues post-2000. The movement's response emphasizes : arises from 's disconnection from and higher ideals, which Remodernism seeks to reverse by prioritizing works that communicate universal truths and individual authenticity, thereby rebuilding cultural resilience against relativistic erosion.

Artistic Practices

Emphasis on Craftsmanship and Expression

Remodernism asserts that authentic artistic expression demands proficiency in traditional techniques, viewing skilled craftsmanship as essential for conveying spiritual and emotional depth rather than mere conceptual novelty. Proponents argue that the physical act of creation—through media like and —allows the artist's personal vision to manifest directly, unmediated by irony or detachment, thereby countering postmodernism's devaluation of technical mastery in favor of intellectual posturing. This approach prioritizes visible evidence of the human hand, such as brushwork and material engagement, as markers of sincerity and vitality in art. Central to this ethos is the Remodernism Manifesto of March 1, 2000, co-authored by and , which calls for art to revive modernism's focus on individual vision and spiritual resonance while rejecting formalism's sterility. The document emphasizes self-expression as a pathway to universal truths, insisting that works must arise from genuine personal experience and technical commitment, not fabricated detachment. For instance, Childish's paintings exemplify this through bold, gestural techniques that blend expressive freedom with disciplined control, highlighting innovation rooted in historical mastery rather than rejection of it. In practice, Remodernist artists cultivate craftsmanship to foster emotional immediacy, often drawing on figurative and representational forms where enhances rather than conceals the artist's intent. This contrasts sharply with conceptualism's reliance on minimal execution or external narratives, which Remodernists as evading true creative labor. By insisting on technique as a for authenticity, the movement aims to restore art's capacity for transcendence, making expression not an abstract idea but a tangible, skill-honed reality.

Rejection of Conceptualism and Irony

Remodernism critiques as an approach that elevates theoretical ideas and intellectual posturing above the tangible execution of , resulting in works detached from authentic human emotion and spiritual depth. and , in their 2000 Remodernism Manifesto, positioned the movement as a direct repudiation of postmodernism's dominant strains, including , which they saw as emblematic of a broader cultural failure to engage meaningful existential questions. This rejection stems from the view that prioritizes novelty and critique over skill and sincerity, often producing artifacts that mock tradition without offering substantive alternatives. The manifesto's third principle explicitly states that "Remodernism discards and replaces Post-Modernism because of its failure to answer or address any important issues of being a human being," highlighting conceptualism's inadequacy in fostering genuine connection or transcendence. Proponents argue that such art, exemplified by institutional favorites like 's installations, reduces creativity to commodified provocation, sidelining the artist's personal vision in favor of curatorial agendas. Remodernists counter this by insisting that technique must serve an inner imperative rather than abstract theory, ensuring art remains a vehicle for self-expression rooted in lived reality. Irony, another hallmark of postmodern aesthetics, is lambasted in Remodernism as a defensive mechanism that undermines and perpetuates nihilistic detachment. Childish and Thomson described elite as "preposterous," implying its ironic detachment serves as a veneer over spiritual rather than a tool for . This critique aligns with the manifesto's call to end an "age of scientific , nihilism and spiritual ," viewing irony as complicit in eroding art's capacity for truth-telling and communal resonance. Instead, Remodernism advocates unapologetic authenticity, where art confronts life's "rough texture" without the distancing shield of , thereby reviving modernism's aspirational in a contemporary context.

Key Figures

Billy Childish

, born Steven John Hamper on 1 December 1959 in , is a British painter, , , filmmaker, and whose multidisciplinary practice centers on raw emotional authenticity and amateurism as antidotes to institutional art's conceptual detachment. After leaving school at age 16 due to undiagnosed and briefly apprenticing as a stonemason and , Childish self-taught his artistic skills, producing thousands of paintings, poems, and recordings that prioritize direct human experience over ironic detachment. Childish co-founded the movement in 1999 with and eleven other artists in , promoting figurative infused with ideas as a counter to conceptual art's prevalence in elite galleries and auctions. The group's name derived from a dismissive remark by artist , Childish's former partner, who called his work "stuck," which Stuckists reframed as a commitment to sincere, unpretentious creation. This initiative laid groundwork for Remodernism by challenging postmodernism's dominance. On 1 March 2000, Childish and Thomson issued the Remodernism manifesto, positioning the movement as a spiritual renaissance in to revive Modernism's unfulfilled visionary potential while rejecting postmodernism's and formalism. The document asserts that "Remodernism is the rebirth of spiritual ," mandating artists to explore the human soul through inclusive practices that connect body and spirit, facilitate personal evolution, and foster communal wisdom rather than elitist irony. Childish's contributions emphasize hands-on engagement and liberation through authentic expression, as he stated: "We want ... through authentic engagement." Childish left in 2001 but remains aligned with Remodernism's ethos, continuing to produce works that embody its critique of cultural emptiness and advocacy for craftsmanship. His ongoing output, including paintings exhibited internationally, exemplifies Remodernism's call for as a vehicle for spiritual renewal and human connection, influencing adherents to prioritize sincerity over market-driven abstraction.

Charles Thomson


Charles Thomson, born in Romford, Essex in 1953, is a British artist, poet, writer, curator, and co-founder of the Stuckism art movement and Remodernism. He attended Brentwood School and studied at Maidstone College of Art, earning the FFIAD award in 1979. In the late 1970s, Thomson co-founded the Medway Poets literary group alongside Billy Childish, Bill Lewis, and Sexton Ming, performing poetry in over 700 schools and contributing to more than 80 anthologies as a children's poet for two decades. After a 15-year hiatus from visual art prompted by personal challenges, Thomson resumed painting in 1997, influenced by reflections on artist . In 1999, he co-founded with Childish, deriving the name from Emin's dismissive comment about Childish's work being "stuckist," positioning the group as advocates for authentic, figurative painting against and institutional elitism. The movement's formation marked an initial push toward remodernist ideals, emphasizing personal vision and emotional authenticity over irony and ready-mades. Thomson's pivotal contribution to Remodernism came on 1 March 2000, when he co-authored the Remodernism manifesto with Childish, declaring it "the rebirth of spiritual " and a reapplication of Modernism's principles to foster vision, truth, and human connection amid postmodernism's perceived cultural nihilism. The document critiques postmodern 's and , advocating for as a manifestation of the soul's quest for authenticity rather than dogmatic or ironic detachment. Following Childish's departure from in 2001, Thomson assumed sole leadership, curating international exhibitions, organizing protests against the , and expanding Remodernism's network to promote craftsmanship, , and expression. As a practitioner, Thomson's paintings feature bold figurative styles with emotional depth, often incorporating pop culture elements and to embody Remodernist rejection of in favor of direct, soulful engagement. He has described and Remodernism as vehicles for a broader spiritual renaissance in , prioritizing integrity and risk-taking on canvas over careerist postmodern strategies. Through ongoing curation and , Thomson has sustained Remodernism's critique of institutional biases toward , fostering a global community of artists committed to humanistic values.

Broader Network of Contributors

Remodernism expanded beyond its founders through the affiliated Stuckist network, which by 2015 included over 200 groups across more than 50 countries, fostering contributions from artists emphasizing spiritual authenticity and figurative painting. This decentralized structure allowed diverse painters, poets, and filmmakers to align with Remodernist principles, rejecting postmodern conceptualism in favor of personal expression rooted in craftsmanship. In the United States, Richard Bledsoe emerged as a prominent advocate, co-founding the Stuckists in 2007 and curating exhibitions that integrated Remodernist themes of renewal and anti-elitism. Bledsoe, alongside his wife Michele Bledsoe, promoted the movement through writings and shows, publishing Remodern America: How the Renewal of the Arts Will Change the Course of Western Civilization in 2019, which argued for Remodernism's role in countering cultural decline via creativity. Their efforts emphasized accessible, spiritually driven , influencing local scenes in Phoenix and beyond. Early Stuckist members like Bill Lewis contributed to Remodernism's literary dimension, blending with to critique irony-driven ; Lewis, a founding Stuckist, described his work as driven by amateur passion rather than institutional validation. Similarly, artists such as Ella Guru and Wolf Howard sustained the movement in the UK, producing paintings that prioritized emotional directness over conceptual detachment, with Guru's satirical figurative works exemplifying Remodernist rebellion against elitist art markets. Internationally, contributors included European painters like Peter Klint (Denmark) and Andreas Torneberg (Sweden), who adapted Remodernist ideals to local contexts, focusing on technical skill and narrative content in opposition to abstract formalism. Jesse Richards extended principles into film with the 2002 Remodernist Film Manifesto, co-authored with Peter Rinaldi, advocating low-budget, authentic storytelling as a parallel to visual arts renewal. These figures, while varying in prominence, formed a loose coalition united by manifestos and exhibitions, such as the 2015 "Stuckism: Remodernising the Mainstream" at the University of Kent, featuring over a dozen artists including Godfrey Blow and John Bourne.

Reception and Impact

Achievements and Positive Influences

Remodernism, through its association with the movement, achieved international recognition by establishing over 236 groups across 52 countries by 2018, fostering a global network of artists committed to spiritual and authentic expression in art. This expansion demonstrated the movement's appeal beyond its British origins, encouraging widespread participation in figurative painting as a counter to conceptual art's dominance. A landmark achievement was the 2004 exhibition "The Stuckists Punk Victorian" at the Walker Art Gallery in , the first national museum showcase for works as part of the Liverpool Biennial, featuring paintings that emphasized emotional authenticity and craftsmanship. Additional exhibitions, such as "Stuckism: Remodernising the Mainstream" at the in 2015, highlighted over 70 works by 42 artists, reinforcing Remodernism's role in revitalizing traditional techniques within contemporary contexts. These events provided platforms for artists to demonstrate the viability of idea-driven painting, influencing participants to prioritize personal vision over irony or commodification. The Remodernism Manifesto, published in 2000 by and , positively influenced artists by advocating a spiritual renaissance in art, promoting inclusivity and self-discovery through creative processes that reject elitism. This document and subsequent activities, including annual protests against the from 2000 to 2008, elevated discourse on art's societal role, inspiring a return to emotional depth and viewer engagement in opposition to postmodern detachment. By 2020, Remodernism's emphasis on authenticity had contributed to a broader cultural shift, enabling artists to reclaim art as a medium for profound human experience rather than institutional spectacle.

Criticisms and Controversies

Remodernism and its primary vehicle, the Stuckist movement, have faced dismissal from contemporary art critics who view their advocacy for figurative painting and rejection of conceptualism as reactionary prejudice rather than substantive critique. Art critic Jonathan Jones, writing in The Guardian, labeled Stuckists "enemies of art," contending that their manifestos rely on "cheap slogans and hysterical rants" which oversimplify artistic discourse into binaries like "painting good, ready-made bad," thereby stifling broader creativity. This perspective reflects a broader establishment scorn, where the movement's emphasis on technical skill and emotional authenticity is often caricatured as anti-intellectual nostalgia for outdated forms. The group's public actions, including annual protests outside during ceremonies from 2000 to 2008—featuring members in clown costumes and satirical awards like "Clown of the Year" for gallery director —have drawn accusations of immaturity and disruption. Critics argue these tactics undermine serious discourse, prioritizing spectacle over engagement with contemporary practices. Internal divisions have also sparked controversy, notably co-founder Billy Childish's exit from in 2001, after which assumed sole leadership. Childish cited misalignment with the group's evolving work and public image, preferring independent pursuit of Remodernist principles without organized affiliation. This highlighted tensions between spontaneous expression and structured activism, with some observers questioning the movement's cohesion post-departure. Further friction emerged from artist Stella Vine's short-lived involvement; she joined in 2000, married Thomson in 2001, but soon departed amid disapproval after gaining prominence via , a patron antithetical to Stuckist ethos. Such episodes underscore perceptions of personal inconsistencies within a movement decrying art-world .

References

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