Pub Date : 2023-11-17DOI: 10.1080/17561310.2023.2266880
Abdias do Nascimento
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Pub Date : 2023-11-12DOI: 10.1080/17561310.2023.2266879
Mariano Carneiro da Cunha
AbstractTo discuss the African influence on Brazilian visual arts, Carneiro da Cunha starts historicizing the African peoples from which enslaved men and women were brought to Brazil between the sixteenth and nineteenth centuries, later focusing on the evolution of African sculpture and the main elements of African art. In its second part, the article addresses the art created in Brazil when it was a Portuguese colony, discussing Black or Mestizo skills and genius at the service of visual arts projects and canons with a White worldview, but also African themes, symbols, or images present in the material culture of many Brazilian sociocultural realms. Defining Afro-Brazilian art as mostly related to Afro-Brazilian religions, the author presents a chronology of its first collections and discusses its relation to syncretism, cultural meanings, and stylistic continuity, analyzing Afro-Brazilian ritual statuary: Sango axes, Ibeji images, Gelede masks, and mainly Esu figurines. In the essay’s final part, the author discusses the continuity of African formal conventions in naturalist art, focusing on Antônio Francisco Libsoa’s work, and analyzes the emergence of Black artists and themes in the 1930s and 1940s art. An appendix briefly presents body art, clothing, jewelry, metal utensils, basketry, pottery, tannery, and decorative art.Keywords: African artAfrican sculptureAfrican diaspora artAfro-Brazilian artAfro-Brazilian jewelryAfro-Brazilian religionsAfro-Brazilian cultureBrazilian modernismBlack art Notes1 This is currently the most important site for the study of the Prehistory of humanity. Found there are traces of the cultures that have lived there from the beginnings of humanity to the present day. The oldest layer contains the most primitive artefacts imaginable: crudely hewn Olduvai stones. Also discovered there were various Australopithecus remains, an intermediary between apes and humans. However, the Leakey family’s most important discovery was the remains of a primate more human than the ones previously known, walking erect on two feet, little different to man today, although with more archaic hands, a below-average stature and a less-developed brain than our own. This fossil man is situated between the Australopithecus and the Homo Erectus of the East and Africa. Everything points to him being the author of the aforementioned stones and Leakey called him Homo Habilis. This species, along with such artefacts, has only been found so far in Black Africa, where humanity appears to have emerged from, around two million years ago.2 The term “bantu”, which characterizes a linguistic family, was for a long time used to designate a human group with shared physical traits, or a type of life based on agriculture or even a philosophy.3 Frank Willet, “African Arts and the Future: Decay or Development?” in African Themes: Northwestern University Studies in Honor of Gwendolen M. Carter, ed. I. Abu-Lughod (Evanston: Northwestern University, 1975), 72.4 Th
为了讨论非洲对巴西视觉艺术的影响,卡尼罗·达·库尼亚从16世纪到19世纪被奴役的男人和女人带到巴西的非洲民族的历史开始,后来把重点放在非洲雕塑的演变和非洲艺术的主要元素上。在第二部分中,文章讨论了巴西作为葡萄牙殖民地时的艺术创作,讨论了黑人或混血人的技能和天才在视觉艺术项目和白人世界观的规范中服务,以及非洲主题,符号或图像在许多巴西社会文化领域的物质文化中。将非裔巴西艺术定义为主要与非裔巴西宗教有关,作者介绍了其第一批藏品的年表,并讨论了其与融合、文化意义和风格连续性的关系,分析了非裔巴西仪式雕像:桑戈轴、伊贝吉图像、格勒德面具,主要是埃苏雕像。在文章的最后一部分,作者讨论了自然主义艺术中非洲正式惯例的连续性,重点是Antônio弗朗西斯科·利伯索阿的作品,并分析了20世纪30年代和40年代艺术中黑人艺术家和主题的出现。附录简要介绍了人体艺术、服装、珠宝、金属器皿、编织、陶器、制革和装饰艺术。关键词:非洲艺术非洲雕塑非洲散居艺术家巴西艺术巴西珠宝巴西宗教巴西文化巴西现代主义黑人艺术这是目前研究人类史前史最重要的地点。在那里发现了从人类起源到现在生活在那里的文化的痕迹。最古老的一层包含了可以想象到的最原始的人工制品:粗糙的奥杜瓦伊石头。还发现了各种各样的南方古猿遗骸,一种介于猿和人之间的物种。然而,利基家族最重要的发现是一种灵长类动物的遗骸,它比以前已知的更像人类,用两只脚直立行走,与今天的人类没有什么不同,尽管它的手更古老,身高低于平均水平,大脑也不如我们发达。这个化石人位于东部和非洲的南方古猿和直立人之间。一切都表明他是上述石头的作者,利基称他为能人。到目前为止,这个物种和这些人工制品只在大约200万年前人类出现的黑非洲被发现过“班图人”一词是语言家族的特征,长期以来用来指具有共同身体特征的人类群体,或指以农业甚至哲学为基础的一种生活方式弗兰克·威利特,《非洲艺术与未来:衰败还是发展?》《非洲主题:西北大学纪念Gwendolen M. Carter的研究》,编I. Abu-Lughod(埃文斯顿:西北大学,1975),72.4格莱德社会的面具在西部约鲁巴人的庆祝活动中用于安抚女巫。他们被用作头饰,因此眼睛,穿孔,不允许视线,而是被放置在更高的位置编者注:关于Frobenius,见“古今非洲艺术”,译。克劳迪娅·海德,《翻译中的艺术》,第1期,第2期。3(2009年夏季),189-197,原德语:“老年和青年非洲kanische艺术,”Die Kunstwelt, 1912,第2卷,第2号,第97-114页)C. Thurstan Shaw,《伊博-乌库乌语:尼日利亚东部考古发现记述》(伦敦:埃文斯顿出版社,1970)F。这里值得记住的是,自然主义和风格化是这种艺术形式的两种辩证运动,有时融合在一起,给自然主义风格带来连续性,但在其他时候却截然相反亨利·法兰克福,《皇家艺术与遗产》(巴黎:帕约,1951年),432.10保罗·博汉南和菲利普·科廷,《非洲与非洲人》(纽约,纽约:花园城市,1964年),81-2.11西里尔·奥尔德莱德,《古埃及古王国艺术》(伦敦:s.ed, 1949年),1-312协调员注:作者未将这些项目包括在内在失蜡技术中,需要在粘土中雕刻出所需物体的大致形状,并在粘土上覆盖一层蜡。细节是用蜡雕刻和装饰的。再用粘土覆盖混合物,干燥后,从上到下加热,使蜡融化并落下,留下一个空白的空间,熔化的青铜被倒进去。一旦青铜凝固,模具就会被打破,以获得零件参见F. Willet, 1975,图161,第17015页罗伯特·法里斯·汤普森(Robert Farris Thompson)对约鲁巴人的详细研究(如R.F. Thompson, 1971)16 Hans Himmelheber, 193517 Paul Bohannan,《非洲社会的艺术家和评论家》,载于人类学和艺术编著,Ch. Otten(纽约,NY:美国自然历史博物馆,1971)威廉·费格:《非洲艺术中的部落与形式》(伦敦:5)。 Posener, 1959, p.190.97在达霍梅,只有约鲁巴地区的一小部分地区崇拜格莱德人,其原籍是克图人。11(1958)获得Lídia Cabrera, yemayy Ochún(迈阿密/马德里:Libreria & Distribuidora Universal, 1974), 30.100 Margaret T. Drewal和Henry J. Drewal,“西部约鲁巴人的Gelede舞蹈”,《非洲艺术》第8期。2(1976): 44.101皮埃尔·维格收集了一系列这样的神话,从中我们可以清楚地看到这种对比:见P.维格,1965,第219页和第239.102见E.卡内罗,1978,第65.103见本书第10节104威利特,西非雕塑史上的生活(伦敦:泰晤士和哈德逊,1967年),20.105 Mário de Andrade,“O Aleijandinho”,《艺术的方方面面》Plásticas No Brasil(圣保罗:马丁斯出版社,1965年),44.106页。, p.42.107109 . de Andrade重新拾起了原始主义的主题,然而,给了它一个新的焦点,但现在从审美原始主义的角度与流行艺术和民族主义联系在一起Mário de Andrade, 1965, p.35110Id。, p.41111见本著作的第一部分,第3112节G. Bazin, 1963年,第36113页李国强,1994,14(1)。,第17页起G. Bazin, 1963, p.95116Rodrigo J. F Bretas,“traos biográficos relativos ao finado Antonio Francisco Lisboa (O Aleijadinho),”Revista do Arquivo Público Mineiro 1 (1896): 169-74.117 Mário de Andrade, 1965, p.46.118 W。Fagg和M. Plass, 1973119“但是大多数这些风格并不是我们这个世纪发明的,就像林奈的植物群和动物群一样。相反,它们应该被视为概念艺术家一直可以使用的模式(就像古典主义或新古典主义建筑师随心所欲地绘制多利安式、爱奥尼亚式或科林斯式),并且在现代主义革命的解放作用下,它们再次被置于欧洲的支配之下。”参见本著作的第一部分,第3.121节。J. Elbein dos Santos的电影《orix<e:1>》(Nilu il<s:1>, 1978)展示了其中一些很好地说明了我们所说的内容。参见M. Leiris and J. Delange, 1967, p.231, fig.263123 E. Carneiro, 1978, p.18124M. de Andrade, 1965, p.45 - 125见p.16及以后N.罗德里格斯,1976,p.251Alfredo Bosi,“As letras na primeira República”,载于História《一般的文明<e:1>
{"title":"Afro-Brazilian Art","authors":"Mariano Carneiro da Cunha","doi":"10.1080/17561310.2023.2266879","DOIUrl":"https://doi.org/10.1080/17561310.2023.2266879","url":null,"abstract":"AbstractTo discuss the African influence on Brazilian visual arts, Carneiro da Cunha starts historicizing the African peoples from which enslaved men and women were brought to Brazil between the sixteenth and nineteenth centuries, later focusing on the evolution of African sculpture and the main elements of African art. In its second part, the article addresses the art created in Brazil when it was a Portuguese colony, discussing Black or Mestizo skills and genius at the service of visual arts projects and canons with a White worldview, but also African themes, symbols, or images present in the material culture of many Brazilian sociocultural realms. Defining Afro-Brazilian art as mostly related to Afro-Brazilian religions, the author presents a chronology of its first collections and discusses its relation to syncretism, cultural meanings, and stylistic continuity, analyzing Afro-Brazilian ritual statuary: Sango axes, Ibeji images, Gelede masks, and mainly Esu figurines. In the essay’s final part, the author discusses the continuity of African formal conventions in naturalist art, focusing on Antônio Francisco Libsoa’s work, and analyzes the emergence of Black artists and themes in the 1930s and 1940s art. An appendix briefly presents body art, clothing, jewelry, metal utensils, basketry, pottery, tannery, and decorative art.Keywords: African artAfrican sculptureAfrican diaspora artAfro-Brazilian artAfro-Brazilian jewelryAfro-Brazilian religionsAfro-Brazilian cultureBrazilian modernismBlack art Notes1 This is currently the most important site for the study of the Prehistory of humanity. Found there are traces of the cultures that have lived there from the beginnings of humanity to the present day. The oldest layer contains the most primitive artefacts imaginable: crudely hewn Olduvai stones. Also discovered there were various Australopithecus remains, an intermediary between apes and humans. However, the Leakey family’s most important discovery was the remains of a primate more human than the ones previously known, walking erect on two feet, little different to man today, although with more archaic hands, a below-average stature and a less-developed brain than our own. This fossil man is situated between the Australopithecus and the Homo Erectus of the East and Africa. Everything points to him being the author of the aforementioned stones and Leakey called him Homo Habilis. This species, along with such artefacts, has only been found so far in Black Africa, where humanity appears to have emerged from, around two million years ago.2 The term “bantu”, which characterizes a linguistic family, was for a long time used to designate a human group with shared physical traits, or a type of life based on agriculture or even a philosophy.3 Frank Willet, “African Arts and the Future: Decay or Development?” in African Themes: Northwestern University Studies in Honor of Gwendolen M. Carter, ed. I. Abu-Lughod (Evanston: Northwestern University, 1975), 72.4 Th","PeriodicalId":53629,"journal":{"name":"Art in Translation","volume":"34 12","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135036645","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-06DOI: 10.1080/17561310.2023.2266884
Alessandra Simões Paiva
AbstractThis article analyses the ESCALA collection (Essex Collection of Art from Latin America), maintained at the University of Essex (UK), and its global role in promoting Latin American art. By examining the trajectory and conceptual basis of the collection, the study seeks to illuminate its contribution, in conjunction with other British institutions, to fostering the construction of a more global and less stereotypical perspective of Latin American art, as established from 1970 onwards by the US critical tradition. This research incorporates insights from theoretical and interpretative interdisciplinary literature while benefiting from the author’s visit to the collection in 2022. By combining scholarly resources and firsthand experience, this study aims to deepen our understanding of the collection’s significance and impact, fostering a more comprehensive perspective on Latin American art.Keywords: Latin American artcollectionspublic collectionsmuseologycontemporary art Disclosure statementNo potential conflict of interest was reported by the author(s).AcknowledgementsI would like to add my personal thanks to the staff of the ESCALA, Professor Dr Lisa Blackmore (Senior Lecturer in Art History and Interdisciplinary Studies/School of Philosophy and Art History), chief curator Dr Sarah Demelo and assistant curator Gisselle Giron, for their generosity in enabling much of the research that informed this essay. I am grateful to The Association of Hispanists of Great Britain & Ireland (AHGBI) for enabling my visit to the collection in October 2022 and to the National Council for Scientific and Technological Development (CNPq, Call No. 26/2021), Brazil, for the Postdoctoral fellowship, which allowed the completion of this article. I extend my heartfelt gratitude to Professor Thea Pitman (School of Languages, Cultures and Societies/University of Leeds/UK) and the University of Leeds for welcoming me as a Visiting Research Fellow. My special thanks to the Art in Translation editorial team for supporting this production.Notes1 The collection was expanded with the loan of works from the Cosac collection and the donation of works from the collection of Simone and Michael Naify. Simone and Michael Naify are the sister and brother-in-law, respectively, of Charles. Celso Fioravante, “Editor cria museu na Inglaterra,” Folha de São Paulo/Ilustrada (1997). Available at: https://www1.folha.uol.com.br/fsp/ilustrad/fq081004.htm.2 Valerie Fraser, “Arte Latinoamericano desde el Reino Unido: política, ética y estética,” Arara 11.1 (2013): 1–10. Available at: https://www1.essex.ac.uk/arthistory/research/pdfs/arara_issue_11/fraser.pdf3 The authors signed the "Mitos Vadios Manifesto," which accompanied the performance of the same name created by artists such as Hélio Oiticica, Lygia Pape, and José Roberto Aguillar, in protest against the First Latin American Biennial. Artur Barrio, Lauro Cavalcanti, and Dinah Guimarães, “Manifesto Mitos Vadios,” in I Bienal Latino—Am
22 Maria Clara Bernal和Isobel Whitelegg,《交通》(科尔切斯特:埃塞克斯大学,帕拉第安出版社,2002),第23页有必要强调策展人兼收藏家Catherine Petitgas的作用,她曾于2020年在PINTA发表演讲。Tanya Barson和Juliana Lima Cunha,“a internacionaliza<s:1> o da Arte Brasileira”,Revista Select(2013年秋季)。Luis Rebaza-Soraluz, Dawn Ades和Valerie Fraser,“拉丁美洲艺术作为英国学术研究主题的开端:对话”,《西班牙研究公报》,第84期。不。4(2007): 551.26数据记录于:http://tateamericas.org/2022/09/06/celebrating-20-year-anniversaries-of-the-latin-american-acquisitions-committee-and-north-american-acquisitions-committee/.27 Inti Guerrero,“Deslocando o c<e:1> none da História da Arte: o Papel da Arte latin- americana na Tate Modern,”Instituto de Estudos avanados / university de s<e:1> o Paulo(2016)。面试(视频)。安德里萨·大卫·黑山·罗塞罗,《ESCALA:公开邀请》,收录于埃塞克斯大学《通过收藏连接:拉丁美洲艺术二十年》。这是丽莎·布莱克莫尔教授在一次私人谈话中对作者的证词我参与了这个过程。在给研究生上完一堂关于巴西当代艺术的非殖民化和景观的课后,我们去了那里,这样布莱克莫尔教授就可以通过分析艺术作品继续上课了弗雷泽,“拉丁美洲艺术”,“西班牙艺术”。32 Edson Farias“巴西人民节日的经济与文化与循环”,《社会与国家》20.3 (2005):675.33 Pierre Bourdieu, A production, trans。Guilherme jo<e:1> o de Freitas Teixeira和Maria da gracrada Jacintho Setton(圣保罗:Zouk, 2002), 169.34 Andreas Huyssen, Seduzidos pela Memória: Arquitetura, Monumentos, Mídia,译。Sergio Alcides (Rio de Janeiro: Aeroplano, 2000), 21.35 Pierre Bourdieu, As Regras da Arte: Gênese e Estrutura do Campo Literário, trans。Maria Lucia Machado(圣保罗:Companhia das Letras, 1996), 181.36 Huyssen,“Seduzidos pela Memória,”68。
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Pub Date : 2023-04-03DOI: 10.1080/17561310.2023.2243659
Anne-Grit Becker
AbstractIn 1957, four years after his first journey to Europe, Cy Twombly leaves New York City and crosses the Atlantic to live and work in Rome. Marked by uncertainty, especially in the beginning, the change of location affects the artist’s material practice and fosters within his work the emergence of what has often been called the “Mediterranean effect.” This essay examines this effect and critically questions its temporal logic. Cutting across media, it reflects on the artist’s process of making and relates his thinking articulated in a written statement with a staged photograph, a painterly graphic cycle and a set of collages. By drawing attention to previously unpublished letters, which evidence the artist’s reception of French symbolist poetics, in particular Stéphane Mallarmé’s use of blank space, it offers new insights for understanding how art making and writing initiate cross-cultural transfers and translate on the threshold between seemingly opposite worlds.Keywords: Temporalityprocess of makingmaterialityword and imageuncertaintyMallarméan poeticsblank spaceartist’s writingpainterly drawingcollage Notes1 Twombly’s unpublished letters to Ward (who had funded Twombly’s trip after several rejected applications for grants) are located in the Stable Gallery Records, Artist file: “Twombly, Cy,” Archives of American Art, Smithsonian Institution, Washington, D. C. Varnedoe quotes excerpts from this correspondence in his essay and dates the above letter to October 1958. Cf. Kirk Varnedoe, “Inscriptions in Arcadia,” in Cy Twombly: A Retrospective (New York: Museum of Modern Art, 1994), 62, note 127.2 Thus, Twombly in one of his first letters after his arrival in Rome in 1957: “Had dinner with Gabriela, Toti & the Afros the other nite. […] The gallery situation is nil. Even Afro had to show at a Communist gallery on Babuino & there was hardly any response.” (Cited in the above). In Italy, Twombly was able to build on already existing contacts with intellectuals and artists such as Gabriella Drudi and Toti Scialoja. He also met, among others, the art patron Giorgio Franchetti, whose sister Tatiana he married in April 1959. Cf. Twombly, interview by Nicholas Serota, “History Behind the Thought,” in Cy Twombly. Cycles and Seasons, ed. Nicholas Serota (London: Tate Publishing, 2008), 45.3 Roland Barthes, “The Wisdom of Art,” [French 1979] in idem, The Responsibility of Forms. Critical Essays on Music, Art, and Representation, trans. Richard Howard (Oxford: Blackwell, 1985), 186. Translation modified by author.4 See, for example, Heiner Bastian, Cy Twombly. Bilder 1952–1976, Vol. 1 (Berlin i.a.: Propyläen-Verlag, 1978), 9–28, esp. 12–13; as well as Rosalind Krauss, “Cy’s Up,” Artforum (September 1994): 71–74, 118.5 Barthes, “The Wisdom of Art,” 187.6 Ibid., 185. The following quotations from Barthes ibid. (with modified translations).7 Barthes refers to Aristotelian Poetics, which requires not only the unity of myth but also the causally logical str
维也纳路德维希现代艺术基金会博物馆(慕尼黑:Schirmer/Mosel, 2009), 22.41 Cy Twombly。周期与季节,78-81页。伦敦的绞刑可以在达利奇画廊的视频中看到:youtube.com/watch?v = 9-Rukq7Px6w(00:14:04)(访问于2023年6月30日)利奥·斯坦伯格,“当代艺术及其公众的困境”,[1962]in idem, Other Criteria。与二十世纪艺术的对抗(纽约:牛津大学出版社,1972),15。附加信息撰稿人备注:shane - grit Becker翻译自德语,原发表为“brief, Gedichte and zwei Collagen”。托姆布雷和“地中海效应”,在塞·托姆布雷和罗伯特·劳森伯格。《过程中的图画》(慕尼黑:梅策尔版,2020),152-177。
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Pub Date : 2023-04-03DOI: 10.1080/17561310.2023.2231238
Edilberto Hernández González
Abstract This reflective work consists of performance writing about the production of the Spanish-Mexican artist Remedios Varo. Performance writing is an approach based on aesthetic cognition. It is a way of understanding knowledge that privileges the possibilities of a sensitive encounter with the world around us, and that understands life as a constant movement of the energy that is the breath of all beings and cosmic density. The encounter with Varo’s works has been constructed through conversation and analysis of two experiences, one in Nobsa, Colombia and the other in Mexico City. These experiences became the keys to accessing Varo’s and her artistic works’ highly creative, subjective universe made up of dynamic networks that interconnect some worlds with others. Varo’s works reflect the way in which contemporary subjectivities are configured, in how spaces and bodies comprise complex, dramatic and emotional universes.
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Pub Date : 2023-04-03DOI: 10.1080/17561310.2023.2231235
Anna di Majo, C. Federici, M. Palma
Abstract When examining parchment, it can be difficult to determine the animal species from which a skin was obtained. In order to develop a reliable and non-invasive method of identification, Anna Di Majo, Carlo Federici, and Marco Palma studied hair follicles in parchment from medieval Italian manuscripts. Using microscopes and transmitted light from heat-free optical fibers, they analyzed the entire follicular structure of each sheet. They compared their findings with contemporary parchment of known origin. Follicular arrangement along with other dermal structures, species-specific features, and hair-root depth revealed an overwhelming prevalence of goatskin among the sheets the team examined. This non-invasive technique can be useful in determining the provenance of parchment artifacts and for gaining a better understanding of the materials chosen for inscription and illumination.
在检查羊皮纸时,很难确定从哪种动物身上获得皮肤。为了开发一种可靠且非侵入性的鉴定方法,Anna Di Majo、Carlo Federici和Marco Palma研究了中世纪意大利手稿羊皮纸上的毛囊。利用显微镜和无热光纤的透射光,他们分析了每张纸的整个滤泡结构。他们将他们的发现与同时代已知来源的羊皮纸进行了比较。毛囊排列以及其他皮肤结构、物种特异性特征和发根深度显示,在研究小组检查的床单中,羊皮的普遍存在。这种非侵入性技术可以用于确定羊皮纸文物的来源,以及更好地了解用于铭文和照明的材料。
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Pub Date : 2023-04-03DOI: 10.1080/17561310.2023.2231239
N. Pivovarova
Abstract In early modern Russia, church officials who validated cults sought to curb the authority of parishes which owned profitable, miracle-working icons. Nadezhda Pivovarova examines the investigations into the icon of Simon of Yuryevets, a holy fool whose image was banned in the early eighteenth century. This act of censorship reversed almost a century of devotion at the saint’s shrine. Nevertheless, Simon’s icon continued to be venerated by local parishioners until his cult was finally revived by scholars in the late nineteenth century, winning him immense fame. Through a meticulous reading of archival documents, Pivovarova elucidates the steps taken by the Holy Synod to authenticate Simon’s cult. Pivovarova’s study provides valuable insight into the church’s thinking when rejecting a popular icon. Moreover, her essay excavates the events that led to a reimagining of the vita icon—one of Byzantium’s most enduring artistic forms—which still ranks among the most widespread icon types in Orthodoxy.
在近代早期的俄罗斯,认可邪教的教会官员试图遏制拥有有利可图、能创造奇迹的圣像的教区的权威。Nadezhda Pivovarova考察了对尤里耶韦茨的西蒙(Simon of Yuryevets)偶像的调查,这是一个神圣的傻瓜,他的形象在18世纪早期被禁止。这一审查行为推翻了近一个世纪以来对这位圣人神殿的虔诚。尽管如此,西蒙的偶像仍然受到当地教区居民的尊敬,直到19世纪晚期,他的崇拜终于被学者们复活,为他赢得了巨大的名声。通过对档案文件的细致阅读,皮沃瓦罗娃阐明了神圣会议为证实西蒙的邪教所采取的步骤。皮沃瓦罗娃的研究为教会在拒绝一个流行偶像时的想法提供了宝贵的见解。此外,她的文章还挖掘了一些事件,这些事件导致了对vita圣像的重新想象——vita圣像是拜占庭最持久的艺术形式之一,在东正教中仍然是最广泛的圣像类型之一。
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Pub Date : 2023-01-02DOI: 10.1080/17561310.2023.2191754
Rudolf Borchardt
Abstract Borchardt’s essay “Villa” was originally published in 1907 in two instalments in the Frankfurter Zeitung (vol. 51, Nr. 46, February 15, and Nr. 16, 1907, morning editions, pp. 1-3). The essay explores the Italian villa as a socioeconomic and cultural institution that, historically, has shaped and dominated the Italian cultural landscape. The villa as a building expresses the underlying socio-economic and cultural order of the surrounding region, an order which, in turn, can be comprehended through a thorough aesthetic analysis of villa buildings. Borchardt’s essay embeds the aesthetic analysis in a series of juxtapositions, among them, for example, a northern-European, Germanic perception of cultural landscapes versus a southern, Italian one; the German country home versus the Italian villa; or tourists taking in villas from a distance versus the culturally aware, almost sensual perception of foreigners such as Borchardt living in Italy. The essay begins with broad comparisons between Italian and German cultural landscapes, but quickly proceeds to a detailed analysis of the (northern) Italian countryside, especially Tuscany, and individual villas. The detailed aesthetic analysis of the architecture of villas is, according to Borchardt, the key to unlocking the socioeconomic and cultural order that gave rise to these buildings.
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Pub Date : 2023-01-02DOI: 10.1080/17561310.2023.2191768
W. Ulbricht
Abstract In this speech to the parliament of the German Democratic Republic, Walter Ulbricht, First Secretary of the ruling Socialist Unity Party, advocates a “new German architecture” based on stripped classical forms, which, according to Ulbricht, breaks with both “formalist” architecture of the West and fascist architecture. According to Ulbricht, this architecture also recalls the “worthy traditions” of German architecture, and is therefore the appropriate form for rebuilding Berlin–in turn, a symbol of the social reconstruction of East Germany.
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Pub Date : 2023-01-02DOI: 10.1080/17561310.2023.2191771
Fritz Todt
Abstract After the Nazis rose to power, one of their earliest initiatives was to address that in the aftermath of World War I, Germany had fallen behind in building modern roads. This situation was resolved by planning and building an entirely new network of highways instead of upgrading existing roads. The relevance of the highway program is explained as an anti-Bolshevik initiative aimed at overcoming class hatred—automobiles are for the rich only—in favor of car ownership across the German people. Building the roads before there was even a sufficient number of cars traveling on them was meant to increase car ownership. It was also an incentive to develop cars better suitable to the technically perfected roads. Finally, the design of the highways beautified the German landscape; traversing the vast scenes of Germany on those new highways would even help Germans “to think on broader lines.” (p. 274)
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