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Visual Antisemitism in Central Europe: Imagery of Hatred, edited by Jakub Hauser and Eva Janáčová 视觉反犹主义在中欧:仇恨的意象,编辑Jakub Hauser和Eva Janáčová
IF 0.4 0 ART Pub Date : 2022-10-21 DOI: 10.1163/18718000-12340162
Katherine Aron-Beller
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引用次数: 0
In die Weite – Aspekte jüdischen Lebens in Deutschland. Eine historisch-ästhetische Annäherung / Into the Expanse – Aspects of Jewish Life in Germany. A Historical-Aesthetic Approach. 深入德国犹太人生活的方方面面。进入扩张——犹太人在德国生活的方方面面。一种历史美学方法。
IF 0.4 0 ART Pub Date : 2022-10-13 DOI: 10.1163/18718000-12340161
Meyrav Levy
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引用次数: 0
The Kusama Retrospective and the Future of the Tel Aviv Museum of Art 草间弥生回顾展与特拉维夫艺术博物馆的未来
IF 0.4 0 ART Pub Date : 2022-10-07 DOI: 10.1163/18718000-12340158
M. Katz
Following two years of heavy COVID restrictions, the Tel Aviv Museum of Art opened the “first-ever retrospective in Israel” of the Japanese artist Yayoi Kusama. Beyond the pioneering artist that is the subject of the retrospective and what it says about the Israeli public that is drawn to her work, the exhibition also invites analysis into the restaging of art exhibitions originating in another country, in this case a German museum, with all the implications that such a venture raises in Israel. In breaking down the curatorial modus operandi of restaging a borrowed exhibition designed by the Gropius Bau Museum in Berlin in Tel Aviv, this paper explores the museological craft of restaging exhibitions. In its original conception, the Gropius Bau focused on Kusama’s art “from a European and particularly from a German perspective,” highlighting Kusama’s “influence” on the European art scene during the time she spent in Germany in the late 1960s. The Tel Aviv Museum made significant changes to this scholarly conceptual core, perhaps sensitive to any claim that positioned Berlin as a cosmopolitan city after the Holocaust, by opting for an “affective” visitor experience. The site-specific textuality of this endeavor foregrounds the Tel Aviv Museum’s performance of itself in its twin roles in the nation’s history and its internationalization of the country’s cultural capital. I suggest that the Kusama exhibition reflects a new direction for the broader practices of art curatorship in the oldest art museum in the country.
在经历了两年严格的新冠疫情限制后,特拉维夫艺术博物馆举办了日本艺术家草间弥生的“以色列首次回顾展”。除了作为回顾展主题的开拓性艺术家,以及它对被她的作品吸引的以色列公众的描述之外,展览还邀请人们对源自另一个国家的艺术展览的重新定位进行分析,在本例中是一家德国博物馆,以及这种冒险在以色列引发的所有影响。在打破由特拉维夫柏林Gropius Bau博物馆设计的借用展览重新装帧的策展方式的过程中,本文探索了重新装帧展览的博物馆学技巧。在其最初的构思中,Gropius Bau“从欧洲人的角度,特别是从德国人的角度”关注草间弥生的艺术,强调了草间弥长在20世纪60年代末在德国期间对欧洲艺术界的“影响”。特拉维夫博物馆通过选择“情感”游客体验,对这一学术概念核心做出了重大改变,或许对大屠杀后将柏林定位为国际大都市的任何说法都很敏感。这一努力的特定地点的文本性突出了特拉维夫博物馆在国家历史和国家文化之都国际化中的双重作用。我认为草间弥生的展览反映了这个国家最古老的美术馆艺术策展的更广泛实践的新方向。
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引用次数: 0
Thy Father’s Instruction: Reading the Nuremberg Miscellany as Jewish Cultural History, written by Naomi Feuchtwanger-Sarig 《你父亲的指示:作为犹太文化史阅读纽伦堡杂录》,Naomi Feuchtwanger Sarig著
IF 0.4 0 ART Pub Date : 2022-10-04 DOI: 10.1163/18718000-12340163
Richard I. Cohen
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引用次数: 0
Oral Transmission, Ekphrasis, and Technical Drawings: On the Formation of Mishnah Middot 口传、短语和技术图纸:密西拿Middot的形成
IF 0.4 0 ART Pub Date : 2022-09-30 DOI: 10.1163/18718000-12340160
J. Skarf
Scholars have often used the Mishnaic tractate Middot, “Measurements,” as the basis for recreating technical drawings of the Jerusalem Temple. Middot was never intended, however, to be used this way. Buildings in antiquity were largely erected without the use of technical drawings, and construction usually began without a fully resolved design. Furthermore, the very idea of copying a building was different, with no expectations of a faithful replica. Instead, Middot was concerned with transmitting the main elements of the Temple. As such, its compilers were willing to forgo the use of diagrams and rely on common, tried-and-true verbal methods for transmitting architectural information.
学者们经常使用米什纳伊文中的“测量”作为重建耶路撒冷神庙技术图纸的基础。然而,Middot从未打算以这种方式使用。古代建筑在很大程度上是在没有使用技术图纸的情况下建造的,施工通常在没有完全解决的设计的情况下开始。此外,复制一座建筑的想法是不同的,没有对忠实复制品的期望。相反,Middot关注的是传递圣殿的主要元素。因此,它的编译器愿意放弃使用图表,而是依靠常见的、久经考验的、真实的语言方法来传递架构信息。
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引用次数: 0
The Florence Scroll: A 14th-Century Pictorial Pilgrimage from Egypt to the Land of Israel, written by Rachel Sarfati 《佛罗伦萨画卷:14世纪从埃及到以色列的朝圣之旅》,作者Rachel Sarfati
IF 0.4 0 ART Pub Date : 2022-08-30 DOI: 10.1163/18718000-12340157
N. B. Debby
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引用次数: 0
The Synagogue at En-Gedi, edited by Yosef Porath 《隐基底的犹太教堂》,约瑟夫·波拉斯编辑
IF 0.4 0 ART Pub Date : 2022-07-07 DOI: 10.1163/18718000-12340155
S. Fine
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引用次数: 0
Material Imagination: Israeli Art from the Museum’s Collection, curated by Dalit Matatyahu 物质想象:博物馆藏品中的以色列艺术,由达利特·马塔亚胡策划
IF 0.4 0 ART Pub Date : 2022-07-07 DOI: 10.1163/18718000-12340156
David Sperber
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引用次数: 0
Catalan Maps and Jewish Books: The Intellectual Profile of Elisha ben Abraham Cresques (1325–1387), written by Katrin Kogman-Appel 加泰罗尼亚语地图和犹太书籍:Elisha ben Abraham Cresques(1325–1387)的智力简介,作者:Katrin Kogman Appel
IF 0.4 0 ART Pub Date : 2022-04-01 DOI: 10.1163/18718000-12340154
M. Lewy
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引用次数: 0
Picturing the Tetragrammaton: Moses Cordovero’s Pardes Rimonim from Manuscript to Digital Form 描绘四边形:摩西·科多韦罗从手稿到数字形式的《游吟诗人》
IF 0.4 0 ART Pub Date : 2022-03-16 DOI: 10.1163/18718000-12340153
Eugene D. Matanky
This article explores the transformation of the divine word/image—the graphic representation of the Tetragrammaton—that originated in the work of Joseph Hamadan, a thirteenth-century kabbalist, and was incorporated into the work of Moses Cordovero, a sixteenth-century kabbalist. The issue of the divine word/image is an intersection of various theological positions found in kabbalistic thought concerning the corporeality of the divine through the medium of the word. However, alongside the theological positions are technological capabilities. This article demonstrates how various actors—kabbalists, copyists, printers, and even modern-day digital pirates—changed this word/image, intentionally and unintentionally, through their application of their technical skills and technological abilities. This article also raises a methodological point concerning the study of image-laden Jewish texts in our digital age.
这篇文章探讨了神的话语/形象的转变——四元形的图形表示——起源于13世纪卡巴拉学家约瑟夫·哈马丹的作品,并被纳入16世纪卡巴拉学家摩西·科尔多韦罗的作品中。神圣话语/形象的问题是在卡巴拉思想中发现的各种神学立场的交集,这些神学立场是通过话语的媒介来关注神圣的物质。然而,除了神学立场之外,还有技术能力。这篇文章展示了各种各样的演员——卡巴拉学家、抄写员、印刷工,甚至是现代的数字盗版——是如何通过运用他们的技术技能和技术能力,有意无意地改变了这个词/图像。本文还提出了一个关于在我们的数字时代研究充满图像的犹太文本的方法论观点。
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引用次数: 0
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