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Message from CAA Executive Director CAA执行董事致辞
IF 0.7 1区 艺术学 0 ART Pub Date : 2022-01-02 DOI: 10.1080/00043079.2022.1991769
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引用次数: 0
Portraits and Identity: “Roman” and “Elite” in the Late Antique Villas of Aquitania 肖像与身份:阿基坦尼亚晚期古别墅中的“罗马人”与“精英”
IF 0.7 1区 艺术学 0 ART Pub Date : 2022-01-02 DOI: 10.1080/00043079.2021.1964823
S. Beckmann
Abstract This article examines late antique marble portraits from three Roman villas in Aquitania (southwestern France). These objects are striking evidence for a vibrant, Theodosian-era (r. 379–95 CE) portrait tradition, which contrasts with the absence of contemporary portraiture elsewhere in the western provinces. This raises questions about the motivations and identities of the patrons, which I investigate by approaching the portrait as a tool for the construction and navigation of “elite” and “Roman” identities. Such claims were politically charged in the late fourth and early fifth centuries, which witnessed the admission of outsiders (the nouveaux riches and “barbarians” like the Visigoths) into high society.
摘要本文考察了阿基坦尼亚(法国西南部)三座罗马别墅中的晚期古董大理石肖像。这些物品是狄奥多西时代(公元前379-95年)充满活力的肖像传统的有力证据,这与西方其他省份缺乏当代肖像形成了鲜明对比。这引发了关于赞助人的动机和身份的问题,我通过将肖像作为构建和导航“精英”和“罗马”身份的工具来进行调查。这种说法在四世纪末和五世纪初带有政治色彩,见证了外来者(新富阶层和西哥特人等“野蛮人”)进入上流社会。
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引用次数: 0
Blanks in the Figure: A Fin-de-Siècle Enthusiasm in France 图中的空白:法国的Fin de Siècle热情
IF 0.7 1区 艺术学 0 ART Pub Date : 2022-01-02 DOI: 10.1080/00043079.2021.1964832
E. Pernoud
Abstract The last quarter of the nineteenth century witnessed a surge of interest in prints among Parisian art enthusiasts. The taste and the knowledge of the distinct stages of each print’s evolution, known as states, were developed. One aspect of this creative process was of particular interest to collectors: the parts of the print left blank in the process of its creation. Some printmakers were particularly admired and their work prized for those states in which the emerging composition was broken up by the white of the paper. This was especially the case with Claude-Ferdinand Gaillard (1834–1887). His work and its reception by collectors are central to this article.
19世纪的最后25年见证了巴黎艺术爱好者对版画的兴趣激增。人们对每一种印刷品进化的不同阶段,即所谓的“状态”,都有了自己的品味和认识。这一创作过程的一个方面引起了收藏家们的特别兴趣:在创作过程中,版画的部分是空白的。有些版画家特别受人钦佩,他们的作品在那些新出现的构图被白纸打破的状态下受到珍视。克劳德-费迪南德·盖拉德(Claude-Ferdinand Gaillard, 1834-1887)尤其如此。他的作品及其受到收藏家的欢迎是本文的中心内容。
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引用次数: 0
Editorial Board and Information for Authors 编委会和作者信息
IF 0.7 1区 艺术学 0 ART Pub Date : 2022-01-02 DOI: 10.1080/00043079.2022.1991768
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引用次数: 0
Chinese Ways of Seeing and Open-Air Painting, by Yi Gu 《中国人的观看方式与露天绘画》,易古
IF 0.7 1区 艺术学 0 ART Pub Date : 2022-01-02 DOI: 10.1080/00043079.2022.1991764
Mia Yinxing Liu
Chinese Ways of Seeing and Open-Air Painting is a tremendous undertaking, not only as a much-needed scholarly study on a key concept and practice in modern Chinese art but also as a timely contribution to the ongoing reckoning and rethinking of global modern art and multiple modernisms. As the refreshingly unadorned title indicates, the book is a critical account of the history of open-air painting in China and its role in the construction of “Chinese ways of seeing.” What is “open-air painting” in China? How did this understudied genre, not usually associated with traditional Chinese image making, give shape to “Chinese ways of seeing”? And what are “Chinese ways of seeing”? In addressing these questions, Yi Gu carefully traces the history of “open-air painting” in China from its promotion in the early years of the twentieth century to its continuous propagation and practice in the ensuing eras under different political circumstances, from the Second Sino-Japanese War, known as the war against Japanese invasion in China (1937–45), to the decades under the Maoist regime (1949–76). Gu also clearly centers this study on openair painting’s dynamic and transformative intervention in the discourses and practice of guohua, brush-and-ink painting, in modern China. She argues that open-air painting should be treated not merely as a type or a method of representation but as a paradigm change for Chinese visual culture. Chinese Ways of Seeing is also lucidly written, enriched by deep historical research and insightful case studies. It is surely an essential reference for scholars working on the history of modern Chinese art and visual culture, and will also be very helpful for those interested in modern art more globally, as it illuminates how ideas traveled across and between visual cultures in the modern era, the generative contact zones and creative negotiations that emerged where “traditions” and “alien” ideas met. Open-air painting was certainly an alien idea for Chinese painters, especially those educated in traditional guohua methods, when it was introduced and promoted by modern reformers in the early twentieth century. Gu provides a brief explanation of the nomenclature, which in itself involved a complex and multidirectional practice of translation. Open air, or plein air, was introduced as a foundational principle of Western art history, but its association with Impressionism was not of great concern to contemporary Chinese artists and art educators. Nevertheless, some of the term’s associated values, such as spontaneity and individual genius, were well received. The Chinese phrases chosen as translations of “open-air painting,” including shiwai xiesheng and yewai xiesheng (both literally mean “sketching from life outdoors”), or fengjing xiesheng (landscape sketching from life), all highlighted the location of the act of painting outdoors or in nature. But eventually these variations became consolidated in the abbreviated form xiesheng, which Gu
《中国的观看方式》和《露天绘画》是一项巨大的事业,不仅是对中国现代艺术中一个关键概念和实践的急需的学术研究,而且是对正在进行的全球现代艺术和多种现代主义的清算和反思的及时贡献。正如清新质朴的标题所表明的那样,这本书是对中国露天绘画历史及其在构建“中国观看方式”中的作用的批判性描述。在中国什么是“露天绘画”?这种通常不与中国传统影像制作联系在一起的未被充分研究的类型,是如何塑造“中国的观看方式”的?什么是“中国人看问题的方式”?为了回答这些问题,易古仔细地追溯了“露天绘画”在中国的历史,从20世纪初的推广到随后不同政治环境下的持续传播和实践,从第二次中日战争(1937-45年)到毛主义政权统治下的几十年(1949-76年)。顾也明确地将这项研究集中在户外绘画对现代中国水墨的话语和实践的动态和变革性干预上。她认为,露天绘画不应仅仅被视为一种表现形式或一种表现方法,而应被视为中国视觉文化的范式变革。《中国人看问题的方式》也写得很清楚,通过深入的历史研究和有见地的案例分析丰富了内容。对于研究中国现代艺术史和视觉文化史的学者来说,这本书无疑是一本重要的参考资料,对于那些对全球现代艺术感兴趣的人来说,这本书也将非常有帮助,因为它阐明了在现代时代,思想是如何在视觉文化之间传播的,以及“传统”和“外来”思想相遇时产生的接触区和创造性的谈判。露天绘画在20世纪初被现代改革家引入和推广时,对中国画家,尤其是那些接受过传统国画教育的画家来说,无疑是一个陌生的想法。顾先生对命名法进行了简要的解释,命名法本身就涉及到一个复杂的、多方位的翻译实践。露天或露天,作为西方艺术史的一个基本原则被引入,但它与印象派的联系并没有引起当代中国艺术家和艺术教育家的极大关注。尽管如此,这个词的一些相关价值,比如自发性和个人天赋,还是很受欢迎的。“户外绘画”的中文译名,包括“户外写生”和“户外写生”(字面意思都是“从户外生活中写生”),或“风景写生”(从生活中写生),都突出了户外或大自然中绘画行为的位置。但最终,这些变化统一为“写生”的缩写形式,顾先生肩负着用英语撰写本文的任务,将其翻译回英语,意思是“从生活中写生”。这个短语的户外或露天部分被删除了,尽管它的内涵并没有完全消失。与此同时,有趣的是,“生”在中国前现代艺术中也是一个已知的术语,自11世纪以来就指代鸟花画,而“生”在这一前现代内涵中指的是自然界中的生物,与风景有所区别。为什么用“散生”这个中文短语来翻译大多指风景的露天绘画?答案可以在另一层翻译中找到:这个词在日本明治时期(1868-1912)经历了一次转变,当时日本艺术家选择它作为汉字短语来翻译西方语言中的“素描”和“绘画”。反过来,日本的现代短语“莎生”在20世纪之交被引入中国,不再指花鸟,而是作为西方风格绘画的基础。写生(写生)的翻译之旅预示着其在中国的认知和采用的复杂轨迹,其中涉及多个代理人的谈判和重新调整。这个词的跨国界和历时性揭示了中国现代艺术家在模仿叶文新(伯克利:加州大学伯克利分校东亚研究所,中国研究中心,1998),1-22页时参与“全球现代”的雄心。
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引用次数: 0
Sculpture, Donatello, and the Goldsmith’s Art in Fifteenth-Century Florence 雕塑、多纳泰罗与十五世纪佛罗伦萨的金匠艺术
IF 0.7 1区 艺术学 0 ART Pub Date : 2022-01-02 DOI: 10.1080/00043079.2021.1964821
Amy R. Bloch
In fifteenth-century Florence, many artists, whatever their eventual specialty, trained in goldsmiths’ shops. Throughout Europe, moreover, the goldsmith’s art, which was practiced publicly, engendered widespread awareness of processes such as casting and plating metal. Among Florentine sculptors, goldsmithing nurtured an experimental approach, an attention to surface, and the adoption of novel media deriving from work with precious metals. After 1400, regulations circumscribing the art were reinterpreted and applied to large-scale sculptures made of copper alloys. In Donatello’s works, expansive creativity collided with strict regulation, revealing the complexities associated with the re-emergence of bronze and brass sculpture in quattrocento Florence.
在15世纪的佛罗伦萨,许多艺术家,无论他们最终的专业是什么,都在金匠店接受培训。此外,在整个欧洲,公开实践的金匠艺术引起了人们对铸造和电镀金属等工艺的广泛认识。在佛罗伦萨雕塑家中,金匠培养了一种实验性的方法,对表面的关注,以及对源自贵金属作品的新型媒介的采用。1400年后,对这门艺术的相关规定进行了重新解释,并将其应用于铜合金制成的大型雕塑。在多纳泰罗的作品中,广阔的创造力与严格的监管相碰撞,揭示了佛罗伦萨四世纪青铜和黄铜雕塑重新出现的复杂性。
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引用次数: 0
Walker Evans: Starting from Scratch, by Svetlana Alpers 沃克·埃文斯:《从零开始》,作者:斯维特拉娜·阿尔帕斯
IF 0.7 1区 艺术学 0 ART Pub Date : 2021-10-02 DOI: 10.1080/00043079.2021.1957375
Douglas R. Nickel
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引用次数: 0
Study in Black and White: Photography, Race, Humor, by Tanya Sheehan 《黑白研究:摄影、种族、幽默》,Tanya Sheehan著
IF 0.7 1区 艺术学 0 ART Pub Date : 2021-10-02 DOI: 10.1080/00043079.2021.1957387
M. Olin
This book about humor is not funny. But its account of cruel, dehumanizing caricatures sheds light on the infiltration of racism into some of the most basic and mundane sectors of the history of—mainly—the United States. Moreover, the reproduction of these caricatures in the context of literature about photography or in photographs gives them an insidious power with consequences for the myth of photographic truth. Study in Black and White ranges widely over plays, books, and illustrations of photographic practices as well as photographs themselves, but it begins with humor that draws from the technology of the medium. Perhaps it was inevitable, in a race-conscious society, that photography’s positive-negative process, visible even in a daguerreotype but most prominent in glass-plate photography, would lead to derisive jokes about racial transformation. The book soon arrives, however, at its central theme. While the author cites a number of ancient and modern theories of humor, and of photographic humor in particular, most of the book’s underlying assumptions about racist humor in photography stem primarily from the work of Eric Lott and others on blackface minstrelsy, the explicit focus of the second chapter. Black photographic practices were subjected to a litany of pictorial mockery in such plays as The Octoroon (1859), a tragic love story complete with family ruin and a murder. In the play, the humor arises from the supposed ignorance of an enslaved boy trying to make a self-portrait with a camera that he has no notion how to operate, and the preposterous idea of a photographic plate that develops itself. Since photographic plates cannot develop themselves, the fact that the plot depends on this impossibility (the murderer is discovered by means of it) might suggest that the playwright was equally ignorant of photography, or expected his audience to be. In Tanya Sheehan’s telling, the professional photographic community accepted the ignorance of the enslaved boy as part of the humor, but thought that the absurd plot device of a self-developing plate insulted the intelligence of the (white) audience, which apparently projected its own technological confusion onto the minority characters on stage. Grotesque caricatures of Black photographers are a measure of the obstacles they must have faced in their work. Indeed, white professional photographers may have been anxious to protect their reputations and that of the new medium from association with minorities and the lower classes. An account of the historical development of the photographic studio might have been a helpful addition to Sheehan’s book. Black Americans, along with women and lower classes in general, tried to take advantage of the new medium as a source of social mobility. Studios could be established to produce likenesses of clients for relatively small outlays of money and time. One reaction to this social mobility was to mock those who were using it to rise above their station in l
这本关于幽默的书一点也不好笑。但它对残酷、非人化漫画的描述揭示了种族主义渗透到美国历史上一些最基本、最平凡的领域——主要是美国。此外,在有关摄影的文学背景下或在照片中再现这些漫画,赋予了它们一种阴险的力量,并对摄影真理的神话产生了影响。《黑白》的研究范围广泛,涉及戏剧、书籍、摄影实践插图以及照片本身,但它始于从媒体技术中汲取的幽默。也许在一个有种族意识的社会里,摄影的正负过程是不可避免的,即使在银版摄影中也能看到,但在玻璃板摄影中最为突出,这会导致关于种族转变的嘲笑笑话。然而,这本书很快就达到了它的中心主题。虽然作者引用了许多古代和现代的幽默理论,尤其是摄影幽默理论,但本书对摄影中种族主义幽默的大多数基本假设主要源于埃里克·洛特和其他人关于黑人吟游诗人的作品,这是第二章的明确重点。在《章鱼王》(1859)等剧中,黑人的摄影行为遭到了一连串的图片嘲讽,这是一个充满家庭毁灭和谋杀的悲剧爱情故事。在剧中,幽默源于一个被奴役的男孩试图用他不知道如何操作的相机自拍,以及一个自行显影的摄影板的荒谬想法。由于摄影底片无法自行显影,情节取决于这种不可能(凶手就是通过这种不可能被发现的)这一事实可能表明剧作家同样对摄影一无所知,或者期望他的观众也对摄影一无所知。在Tanya Sheehan的讲述中,专业摄影界接受了这个被奴役男孩的无知作为幽默的一部分,但认为一个自我发展的盘子的荒谬情节装置侮辱了(白人)观众的智慧,这显然将其自身的技术混乱投射到了舞台上的少数民族角色身上。黑人摄影师的怪诞漫画是衡量他们在工作中一定面临的障碍的标准。事实上,白人专业摄影师可能急于保护自己和新媒体的声誉,以免与少数族裔和下层阶级联系在一起。对摄影工作室历史发展的描述可能会对希恩的书有所帮助。美国黑人,以及女性和一般下层阶级,试图利用新媒体作为社会流动的来源。可以建立工作室,以相对较小的金钱和时间支出来制作客户的肖像。对这种社会流动性的一种反应是嘲笑那些利用它来超越自己生活地位的人。因此,女性被认为太虚弱,无法操作设备,而黑人则被认为太不聪明,无法理解这项技术。此外,妇女和少数民族能够从事摄影这一事实也鼓励其他人嘲笑整个职业的艺术伪装。希恩认为,吟游诗人秀《黑暗摄影师》(1867年)的布景是以J·P·鲍尔为原型的,或者至少让人想起了这家黑人拥有和经营的银版照相馆,1854年在辛辛那提成立。该工作室强调其艺术主张,其支持来自白人和黑人家庭,黛博拉·威利斯详细讲述了这个故事。1《黑暗摄影师》可能是为了减少早期的努力。因此,这个嘲讽的故事是摄影作为一种职业的赋权历史的阴暗面。当然,这些页面中记录的残酷幽默的来源往往是恐惧。关于摄影微笑起源的迷人章节可能超越了种族问题,并阐明了早期工作室肖像画的历史。微笑深深植根于摄影的过去。人们可能不需要被告知,对于专业摄影棚摄影师来说,即使大多数拍摄对象没有这种感觉,也必须让他们看起来快乐。摄影师很早就认识到评论
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引用次数: 0
“At the Threshold of Silence”: Le Corbusier, “Le Parthénon,” and the Vision of Antiquity “沉默的门槛”:勒·柯布西耶、《帕提农》与古物的视觉
IF 0.7 1区 艺术学 0 ART Pub Date : 2021-10-02 DOI: 10.1080/00043079.2021.1925013
Andrea Guerra
Abstract In 1914, three years after his visit to the Acropolis in Athens during his travels through the East, Le Corbusier wrote “Le Parthénon,” the penultimate chapter in the diary published posthumously in 1966 under the title Voyage d’Orient. The text, studied here from the original 1914 manuscript, is distinctive in that it attenuates the journalistic style prevalent in other chapters of Voyage to express considerations on artistic creation and the meaning of making architecture. The analysis reveals a powerful visionary component, inspired by images borrowed from painting and literature that would leave indelible traces in Le Corbusier’s poetics.
1914年,也就是柯布西耶在东方旅行期间访问雅典卫城的三年后,柯布西耶写下了日记的第二章“Le parthacimnon”,这是他死后于1966年出版的日记的第二章,书名为《东方之旅》。这里研究的文本来自1914年的原始手稿,它的独特之处在于,它淡化了《航行》其他章节中普遍存在的新闻风格,以表达对艺术创作和建筑意义的考虑。分析揭示了强大的幻想成分,灵感来自绘画和文学中的图像,这些图像将在勒柯布西耶的诗学中留下不可磨灭的痕迹。
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引用次数: 0
Message from CAA Executive Director 来自CAA执行董事的信息
IF 0.7 1区 艺术学 0 ART Pub Date : 2021-10-02 DOI: 10.1080/00043079.2021.1957396
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引用次数: 0
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