‘A collection of mere travesties of time-honoured originals’

2020 ◽  
Vol 32 (3) ◽  
pp. 523-536
Author(s):  
Laia Anguix

Abstract In 1909 the city of Newcastle was offered the bequest of J.A.D. Shipley. Containing 2,500 paintings attributed to masters such as Rembrandt and Raphael, and linked to a sum of £30,000 for museum accommodation, it caused a media stir. C. B. Stevenson, curator of the Laing Art Gallery in Newcastle upon Tyne, reported that the collection contained many ‘feeble imitations . . . unworthy of the names attached to them.’1 Nevertheless, he recommended its acceptance, because of the benefit it would confer on the Laing. But Newcastle council rejected Stevenson’s advice, favouring external reports to support its verdict, which was based on financial concerns and on the negative responses of prominent citizens. The Laing’s appeals were disregarded and Gateshead obtained the bequest, leading to the creation of the town’s first public art gallery, the Shipley Art Gallery, in 1917. The Shipley case is here discussed as an example of misunderstanding between cultural institutions and political structures, and of the power of local elites to raise questions regarding authorship and authenticity.

2017 ◽  
Vol 12 (2) ◽  
pp. 29
Author(s):  
Marta Lucía Bustos

ResumenEl texto examina el surgimiento de la institucionalidad cultural en el municipio de Bogotá como parte del proyecto colonial y señala cómo los discursos y prácticas que legitiman la creación de la Oficina de Propaganda Cultural en la década de los años treinta del siglo XX están anclados en la colonialidad del poder de una autoridad estatal que buscó educar a sectores sociales clasificados en la negativa categoría de masas populares. Al revisar el conjunto de prescripciones, afirmaciones, hechos, deseos e intenciones de una élite intelectual que promovió la creación de oficinas culturales, se identifica una idea de la cultura que se relaciona con un saber oculto y con una serie de prácticas en que la acción cultural destaca como vehículo para transfigurar el alma de un pueblo racialmente concebido y, por lo tanto, desposeído de cultura. Este texto hace parte de una serie de indagaciones sobre la institucionalidad cultural pública en Bogotá que tienen como propósito contribuir a ampliar el mapa interpretativo de las políticas culturales en la capital, y comprender mejor cómo se configuraron y desarrollaron formas, reglas y entidades que ordenan nuestro presente.           Palabras claves Políticas culturales; institucionalidad cultural; Bogotá; colonialidad del poder  Towards a Reading of Cultural Institutions. The Office of Cultural Propaganda in the Municipality of Bogotá (1933)Marta Lucía Bustos GómezAbstractThis article examines the emergence of cultural institutions in the city of Bogota as part of the colonial project and points out how the discourses and practices that legitimize the creation of the Office of Cultural Propaganda in the early 30s of the 20th century are anchored in the coloniality of power of a state authority that sought to educate social sectors classified in the negative category of popular masses. In reviewing the set of prescriptions, statements, facts, desires and intentions of an intellectual elite that promoted the creation of cultural offices, an idea of culture that is associated with an occult lore and a number of practices in which cultural action stands out as a vehicle to transfigure the soul of a racially conceived people and, therefore, one which is deprived of culture. This text is part of a series of inquiries into public cultural institutions in Bogota that are intended to help expand the interpretive map of cultural policies in the capital, and better understand how norms, rules and institutions that command our present were configured and developed.KeywordsCultural policies; cultural institutions; Bogotá, coloniality of power Sug  lecturakuna chi institución  culturalkuna. Chi oficina  propaganda cultural sug Municipio Bogotape (1933)Marta Lucia Bustos GómezMaillallachiska:Kai kilkaska examiname llugsirii chi institucionalidad cultural sug Municipio Bogotape sug aparte proyecto colonial  y señalanme sug discurso  y practica legitimandakuna uiñachingapa sug oficina propagandapa sulturalchi uata kimsa chunga y atun uatasiglo XX kamkuna anclareska colonialidadpe chi autoridad estatalpe markaska aichachingapa sector social clasificado negaspa  categoría masa popularkuna. Maskaspa chi conjunto prescripción, afirmación, ruraska munaikuna y Iuiaikuna sug elite iuiaiug Nirka uiñachingapa oficina cultural y regserenme sug idea chi cultural relacioname sug iachai pakalla y sug practikakuna chi acción culturalka kauachinmi sug autosina trukangapa alma pueblota racial iachaskata  y chasak mana culturaua kangapa.Kai  kilkaska  kame parte indagaska sug institucionalidad  cultural pública Bogotape y kanme aidachingapa atuniachingapa chi mapa interpretativo chi política cultural capitalpe, y entengapa imasa configuraska y desarrollaska forma, regla y entidadkuna Nukanchipa nukaurra.Rimangapa Ministidukuna:Políticas culturales; institucionalidad cultural; Bogota; colonialidad poderpe Vers une lecture des institutions culturelles. Le Bureau de propaganda culturelle à la municipalité de Bogotá (1933)Marta Lucía Bustos GómezRésuméLe texte examine l'émergence d'institutions culturelles dans la ville de Bogota dans le cadre du projet colonial et souligne la façon dont les discours et les pratiques qui légitiment la création du Bureau de propagande culturelle au début des années 30 du XXe siècle sont ancrées dans la colonialité du pouvoir d'une autorité étatique qui cherchait à éduquer les secteurs sociaux classés dans la catégorie négative des masses populaires. En examinant l'ensemble des ordonnances, des déclarations, des faits, des désirs et des intentions d'une élite intellectuelle qui a favorisé la création de bureaux culturels, une idée de la culture qui est associée à une tradition occulte et un certain nombre de pratiques don l'action culturelle se distingue comme un véhicule pour transfigurer l'âme d'un peuple racialement conçu et, par conséquent, privé de culture. Ce texte fait partie d'une série d'enquêtes sur les institutions culturelles publiques à Bogota qui sont destinés à aider à étendre la carte d'interprétation des politiques culturelles dans la capitale, et de mieux comprendre comment elles se sont configurées et ont développé des formes, des règles et des institutions qui commandent notre présent.Mots clésPolitiques culturelles; institutions culturelles; Bogotá; colonialité du pouvoirÀ LEITURA DAS INSTITUIÇÕES CULTURAIS. O ESCRITÓRIO DE PROPAGANDA CULTURAL NO MUNÍCIPIO DE BOGOTÁ (1933)Marta Lucía Bustos GómezO texto examina o surgimento da institucionalidade cultural no munícipio de Bogotá como parte do projeto colonial e assinala cómo os discursos e práticas que legitimam a criação do Escritório de Propaganda Cultural na década dos anos trinta do século XX estão ancorado na colonialidade do poder de uma autoridade no Estado que procurou educar a setores sociais classificados na negativa categoria de massas populares. Ao revisar o conjunto de prescrições, afirmações, fatos, desejos e intenções de uma élite intelectual que promoveu a criação de Escrtórios Culturais, se identifica uma ideia da cultura que se relaciona con um saber oculto e com uma série de práticas em que a ação cultural destaca como veículo para transfigurar a alma de um povo racialmente concebido e, pelo tanto, despossuídos de cultura. Este texto faz parte de uma série de inquéritos sobre a institucionalidade cultural pública em Bogotá que têm como propósito contribuir para expandir o mapa interpretativo das políticas culturais na capital, e compreender melhor como se configuraram e desenvolveram formas, regras e entidades que ordenam nosso presente. Palavras-chavePolíticas culturais; institucionalidade cultural, Bogotá; colonialidade do poder


2018 ◽  
Vol 7 (46) ◽  
Author(s):  
Elif Agatekin

South Street in Philadelphia, which once used to be a dynamic and vivid district with its cosmopolite structure, turned into an abandoned area in the late 1950s. Isaiah Zagar and his wife Julia had moved to this street following Zagar’s depression in 1969, when the street was full of wrecked houses. Mosaic art was a form of rehabilitation for Zagar during his hard days. He started to cover the walls of his house and even some areas on the street with mosaic, and the facades of many buildings on the street became living canvases for Zagar’s art. When the owner of the derelict house next to his studio, which was also applied mosaic art by Zagar, wanted to sell the house in 2002, Zagar strongly objected the idea. Thanks to the attempts of Zagar and a group of supportive local art lovers, the house was opened to the public visits as a museum by an organization called Philadelphia Magic Garden following the trials lasting over two years. After this development, Zagar felt more willing to continue to commit his art and energy to this museum and the city. He lived on the street for 50 years and created 200 mosaic works of art across the city, more than 70 of which are located on South Street. Today, Philadelphia is proud of this open air art gallery, and this exceptional public art environment is the symbol of the city. This paper aims to examine the original mosaic language created by Isaiah Zagar through material variety and methods used. It also presents Zagar’s story of moving to the Street and his unique expression shaped by his previous life experiences. Key Words: Mosaic, Philadelphia’s Magic Garden, Isaiah Zagar, Public Art, Outsider Art.


Author(s):  
Emília Ferreira

After several failures in the artistic education in Portugal, throughout the 18th century, the 19th century was still to bring a few setbacks. Social and political upheavals marked the first years of the century, with the invasions of Napoleonic armies and the civil war. In this chapter I will tell the history of the birth of the first public art museum, created in Porto in 1833. The meeting of the future king D. Pedro IV and the artist Baptista Ribeiro was about to make history. Indeed, when Baptista Ribeiro delivered the prince a report on the need to create a public art museum in the city, the prince couldn't be happier. He then invited Baptista Ribeiro to organize it, giving all his support to the creation of the first public art museum in the nation. It would, in fact, take more than a 100 years to match the dream of its first director. But in the meantime, it surely achieved more than he could expect.


Author(s):  
Andrew Thacker

This innovative book examines the development of modernism in four European cities: London, Paris, Berlin, and Vienna. Focusing upon how literary and cultural outsiders represented various spaces in these cities, it draws upon contemporary theories of affect, mood, and literary geography to offer an original account of the geographical emotions of modernism. It considers three broad features of urban modernism: the built environment of the particular cities, such as cafés or transport systems; the cultural institutions of publishing that underpinned the development of modernism in these locations; and the complex perceptions of writers and artists who were outsiders to the four cities. Particular attention is thus given to the transnational qualities of modernism by examining figures whose view of the cities considered is that of migrants, exiles, or strangers. The writers and artists discussed include Mulk Raj Anand, Gwendolyn Bennett, Bryher, Blaise Cendrars, Joseph Conrad, T. S. Eliot, Christopher Isherwood, Hope Mirlees, Noami Mitchison, Jean Rhys, Sam Selon, and Stephen Spender.


Author(s):  
Azhari Amri

Film Unyil puppet comes not just part of the entertainment world that can be enjoyed by people from the side of the story, music, and dialogue. However, there is more value in it which is a manifestation of the creator that can be absorbed into the charge for the benefit of educating the children of Indonesia to the public at large. The Unyil puppet created by the father of Drs. Suyadi is one of the works that are now widely known by the whole people of Indonesia. The process of creating a puppet Unyil done with simple materials and formation of character especially adapted to the realities of the existing rural region. Through this process, this research leads to the design process is fundamentally educational puppet inspired by the creation of Si Unyil puppet. The difference is the inspiring character created in this study is on the characters that exist in urban life, especially the city of Jakarta. Thus the results of this study are the pattern of how to shape the design of products through the creation of the puppet with the approach of urban culture.


Collections ◽  
2020 ◽  
pp. 155019062097822
Author(s):  
Mira Petrovič

Slovenian Štefka Cobelj (1923–1989) saw her work of an art historian and ethnologist as a calling, and dedicated her life entirely to it. She specialized in Baroque and Yugoslavian and international contemporary art, but was most passionate about world ethnology. As the director of the Ptuj museum in Slovenia, and later a museum consultant in Mogadishu in Somalia, she was involved in the creation of ethnology collections of national importance. On her numerous travels for both business and pleasure, she compiled a large personal collection of cultural, historical, and ethnological items. This article describes her contribution to the creation of collections in Ptuj and Mogadishu, and her personal heritage, which was bequeathed to the following Slovenian institutions: Celje Regional Museum, Maribor Art Gallery, Maribor Regional Museum, Ivan Potrč Library Ptuj, and Ptuj-Ormož Regional Museum.


1976 ◽  
Vol 44 ◽  
pp. 28-43
Author(s):  
J. J. Wilkes

The nineteen stones described below form a small collection of Latin inscriptions now housed in the City of Birmingham Museum and Art Gallery. They have been acquired since the Second World War from older collections assembled at various places in the United Kingdom. With the exception of two, all are recorded as found in Rome and sixteen have been published in volume VI of the Corpus Inscriptionum Latinarum (CIL). The findspot of one (no. 6) is not recorded, while that of another (no. 13), although not attested, was almost certainly Rome. The publications in CIL were based in most cases on manuscript copies made between the fifteenth and ninetenth centuries; in the case of eight stones this republication (nos. 2, 3, 5, 9, 11, 12, 17 and 18) provides corrections or amendments to the relevant entries in CIL. All measurements are metric.


2021 ◽  
Vol 10 (2) ◽  
pp. 175-183 ◽  
Author(s):  
Enrica Lovaglio ◽  
Manuel Scortichini

Without a permit, a masterplan, or corporate or public funding, artists have evaded conventional norms to accomplish a feat: the urban and socio-economic revitalization of abandoned or depressed cities worldwide. In Rio’s favelas and America’s impoverished suburbs, artists are the political force that promotes local economies, defines collective identities, gives people a sense of belonging, while covering the land with beauty. To act at the city’s scale, artists teach their craft to the locals and use art to empower the community, and unveil needed urban policies, bringing economic development, expertise and collaborative action. As a result, public art becomes instrumental for infusing new life in marginalized neighbourhoods, and the city becomes the ideal canvas for free expression without bureaucracy. This article is a bird’s eye view of two public art interventions that have highlighted the political and pedagogical implications of a citizen-design approach to urban renewal. Ultimately, it is a call for artists to activate as impactful makers of urban transformations.


1980 ◽  
Vol 10 (3-4) ◽  
pp. 9-12
Author(s):  
Donald J. Cosentino

The question immediately suggests itself: what constitutes a major American city? Subjectively, but with a long side glance at Jane Jacobs, I would define such a metropolitan area by several attributes. One obviously is population density, though the actual number of people that make up the city is less important than the diversity within the population that allows for a great diversity in culture. Major American cities are composed of many cultural, racial, and economic constituencies coexisting in a single polity. Thus, even though Peoria and San Francisco are dense population centers, one is a major farm town, and the other is a major city. This multiplicity of ethnic constituencies is reflected in a city’s educational, economic, religious, political, and cultural institutions which are likewise fragmented, though interdependent. Such cities with enormous and highly diverse constituencies are likely to be more self-sufficient culturally, politically, and economically than other American towns. They supply their own news and publications, stage their own cultural events, concentrate more on their own political processes, and establish autonomous norms of behavior. In fact, what happens in these cities more often creates the news, the culture, the mores, and the politics for the rest of the land. A university operating in such a milieu is not just a light on the hill. It is a constituency within a mosaic of constituencies. It is linked to those other constituencies politically, socially, culturally, and economically, just by being where it is. It must frequently act on an ad hoc basis, responding to requests and solicitations that are sometimes immediate, and sometimes imperative. The parameters of its actions are clearly traceable in the mosaic of relationships which describe the city. It is not as free as the state university in the college town to define its own program, but by its existential commitment to its locale it draws whatever important qualities it will have for itself, for its community, and for the nation.


2021 ◽  
pp. 1-22
Author(s):  
Yonatan Adler

Abstract The synagogue at Dura-Europos is undoubtedly the most prominent of the Jewish remains uncovered at the site. Dozens of Jewish coins found in excavations throughout the city have merited far less attention. Alfred Bellinger published a list of these coins in 1949; among the corpus of 14,017 coins found altogether at the site, 47 were identified as coins minted in Judea by Jewish rulers. This study offers the first comprehensive presentation and analysis of these Jewish coins. Following a review and analysis of the limited data on all 47 Jewish coins published in the original report, a full report is presented for the six coins from the Dura collection which are currently housed at the Yale University Art Gallery. This is followed by a discussion about the possible reasons why such a large assemblage of Jewish coins found its way in antiquity from Judea to distant Dura-Europos.


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