scholarly journals Aporia in Umayyad Art or the Degree Zero of the Visual Forms’ Meaning in Early Islam

2021 ◽  
Vol 1 (1-2) ◽  
pp. 6-33
Author(s):  
Valerie Gonzalez

Abstract This article re-examines the established findings about Umayyad art as a transitional production essentially anchored in the Western and Eastern Late Antique traditions that have inspired it. It argues instead that the Umayyads brought about an aesthetic revolution laying out the foundations of what has become known as “Islamic ornament,” a predominantly aniconic art form. An epistemological shift from art history to critical inquiry allows us to show that, beyond the adaptive borrowing of pre-existing forms, the Umayyads redefined the art’s condition of meaning based on an unprecedented attitude to images and visual discourse informed by Islamic ontotheology and logocentric metaphysics.

Tapestry, the most costly and coveted art form in Renaissance and Baroque Europe, has long fascinated scholars. In the 19th and early 20th centuries, researchers delved into archival sources and studied extant tapestries to produce sweeping introductions to the medium. The study of tapestry, however, fell outside mainstream art history, with tapestry too often seen as a less important “decorative art” rather than a “fine art.” , Also, tapestry did not fit easily into an art history that prioritized one master, as the making of a set of large-scale tapestries required a team of collaborators, including the designer, cartoon painters, and weavers, as well as a producer/entrepreneur and, often, a patron. Scholarship on European tapestries in the Early Modern period, nevertheless, flourished. By the late 20th century art historians turned attention to the “decorative arts” and tapestry specialists produced exciting new research illuminating aspects of design, production, and patronage, as well as tapestry’s crucial role in the larger narrative of art and cultural history. In 2002, the Metropolitan Museum of Art’s landmark exhibition and catalogue, Tapestry in the Renaissance: Art and Magnificence, spotlighted the art form, introduced it to a broad audience, and brought new understanding of tapestry as art. A sequel, the Met’s 2007 exhibition and catalogue, Tapestry in the Baroque: Threads of Splendor, followed. Other major museums presented ambitious exhibitions, accompanied by catalogues with substantial new research. In addition, from the late 20th century, institutions have produced complete catalogues of their extraordinary European tapestry holdings, among them: the Metropolitan Museum of Art in New York; the Patrimonio Nacional in Spain; the Rijksmuseum in Amsterdam; the Art Institute of Chicago; and the Burrell Collection in Glasgow. At the same time, articles and books exploring specific designs, designers, producers, and patrons appeared, with some monographs published in the dedicated series, Studies in Western Tapestry, edited by leading scholars Guy Delmarcel and Koenraad Brosens, and produced by Brepols. Tapestry research has often focused on the works of well-known designers and their exceptionally innovative work, such as the artists Raphael (b. 1483–d. 1520) or Peter Paul Rubens (b. 1577–d. 1640). High-quality production at major centers, including Brussels or at the Gobelins Manufactory in France, has also captured scholars’ attention, as have important patrons, among them Henry VIII of England (b. 1491–d. 1547) or Louis XIV of France (b. 1638–d. 1715). Newer directions for research include the contributions of women as weavers and entrepreneurs, the practice of reweaving designs, and the international reach and appeal of Renaissance and Baroque tapestry beyond Europe.


2020 ◽  
pp. 149-174
Author(s):  
Fanny Bessard

Early Islamic marketplaces have been studied almost exclusively for their art historical and architectural values, by Maxime Rodinson in the preface of El señor del zoco en España, while their functioning and process of development have not yet been fully elucidated. It is also believed that marketplaces in early Islam functioned as their late antique predecessors, with apparently nothing bequeathed from pre-Islamic Arabia, where dedicated spaces for trade were extremely rare. This chapter considers what happened to urban marketplaces in the Near East after the Muslim conquests, to look at the fate of the late antique legacy under the new Arab masters—a people with contrasting indigenous commercial traditions—in the context of new power dynamics from 700 to 950. It explores the ways in which early medieval marketplaces differed from the late antique past, and the role they played in the agrarian society of early Islam.


Leonardo ◽  
2019 ◽  
Vol 52 (5) ◽  
pp. 435-441
Author(s):  
Oliver Grau ◽  
Sebastian Haller ◽  
Janina Hoth ◽  
Viola Rühse ◽  
Devon Schiller ◽  
...  

While Media Art has evolved into a critical field at the intersection of art, science and technology, a significant loss threatens this art form due to rapid technological obsolescence and static documentation strategies. Addressing these challenges, the Interactive Archive and Meta-Thesaurus for Media Art Research was developed to advance an Archive of Digital Art. Through an innovative strategy of “collaborative archiving,” social Web 2.0 features foster the engagement of the international media art community and a “bridging thesaurus” linking the extended documentation of the Archive with other databases of “traditional” art history facilitates interdisciplinary and transhistorical comparative analyses.


2004 ◽  
Vol 34 ◽  
pp. 5-28

Portraiture is among the most obvious legacies of classical antiquity. Roman busts of rulers and private individuals, sculpted in marble or occasionally cast in bronze, are the frequent inhabitants of museums and country houses. Imposing portrait-statues survive in great numbers, albeit frequently missing some of their extremities. We also have many smaller and more subtle images like those carved in gems and semiprecious stones, and, of course, the heads on Roman coins whose influence on the design of modern money is still obvious. The very custom of modern portraiture itself is, broadly speaking, derived from Rome, though it is easy to take it for granted as if it were an obvious or universal art-form. The Roman world was truly crowded with portraits. They are the subject of intense study and interesting debate. As such they present a useful point of departure for this survey of Roman art history.


SYNERGY ◽  
2021 ◽  
Vol 17 (1) ◽  
Author(s):  
Marinescu Angelica ◽  

One of the most controversial discussions in the contemporary Indian arts environment remains the connection of the post-colonial classical dance practice with the DevadƗsƯ or the MaharƯ, the temple dancing girls. Born in the Early Medieval India, amidst and in close connection to the Bhakti and the Tantric movements, abiding in the temple institution, the so-called ‘DevadƗsƯ temple system’ remains a mystery, between awe and fascination to the nowadays practitioner and connaisseur of Indian arts. While tracing back the socio-religious contexts that brought the temple dancers on the foremost place of the stage of Indian art history, the author looks for the understanding of this myth in the imaginary and the reality of contemporary practitioners, from the perspective of a foreigner researcher-cum-practitioner of an Indian art form. The paper is based on consulting the existing literary sources concerning the DevadƗsƯ system, and the research is focusing on the nowadays classical dance practitioners’ imaginary (re)construction(s) of this system. Till today, here she stands, the woman-as-dance practitioner, either Indian or from any other part of the world, at the cross-road of all myths, imaginarily rooted in the past, but living all the aspirations of the nowadays social, cultural, religious, political dynamics, neither celestial maiden, nor sacred prostitute.


2015 ◽  
Vol 10 (1) ◽  
Author(s):  
Jóhann Páll Árnason

The discovery of late antiquity – as a distinctive period and a cultural matrix of later developments – is one of the most important breakthroughs of recent historical scholarship. It seems justified to speak of a discovery rather than a rediscovery: although there are considerably older precedents for the identification of late antique phenomena, especially in art history, no holistic understanding of the period as a cultural world was achieved before the late twentieth century.


Art History ◽  
2014 ◽  
Author(s):  
Katherine Marsengill

Early Christian art history encompasses a range of material loosely dated from the first known appearances of Christian art in the late 2nd or early 3rd century and continuing through the 6th, 7th, and sometimes even into the early 8th centuries. Early Christian art history, however, has proven to be an inchoate term, often overlapping with, or including, Early Byzantine art history. In previous divisions of the field, Early Byzantine art tended to be too politically confining when one considers cities such as Ravenna before and after its inclusion in the Eastern Byzantine Empire. On the other hand, Early Christian art implied only the earliest centuries, usually through the 4th or mid-5th centuries, and usually centered on Roman art. Thus, many scholars today favor the term Late Antique in order to integrate the study of art and architecture of the Eastern Roman Empire and Western Roman Empire as well as to understand Christian art in dialogue with Jewish and pagan art. In terms of dating, scholars generally acknowledge the genesis of Christian art and architecture around 200 ce, although some pursue theories that Christians participated in visual culture in the early 2nd century, if they had not yet developed a distinctly Christian visual language. In terms of geography, the eastern and western Mediterranean, Palestine and the Near East, and sometimes even northern Europe and Britain are all included. One result of this large geographical span has been the separation of Early Christian art in Rome, the Eastern Mediterranean, Egypt, the Near East, and so on. In the last decade or so, however, scholars have generally recognized a more cohesive Mediterranean world and a more fluid transition from Late Antiquity to medieval art and culture. Questions of continuity between these periods have ultimately made dating the end of “Early Christian” or “Late Antique” difficult, if not impossible. Most scholars see the end of Late Antiquity as coinciding with the death of Justinian I or, for the convenience of a rounded date, the year 600. Others argue the end of the period occurred at the beginning of the 7th century with the spread of Islam in the Near East and across North Africa. Byzantinists sometimes recognize the beginning of the iconoclastic controversy in 730 as the end of Late Antiquity. Accordingly, “true” Byzantine-era art begins after iconoclasm in the 9th century, what some refer to as the Middle Byzantine period, which marks the beginning of a distinguishable Byzantine state and extends until the Latin conquest of Constantinople in 1204, then followed by the Late Byzantine period (until 1453). Those who assert the continuity of Late Antique traditions in early Islamic art have recently broached the year 800 as the cut-off point.


Author(s):  
Veronica West-Harling

The richest and most politically complex regions in Italy in the earliest Middle Ages were the Byzantine sections of the peninsula, thanks to their links with the most coherent early medieval state, the Byzantine Empire. This comparative study of the histories of Rome, Ravenna, and Venice arises from their unifying element: their common Byzantine past, since all three escaped being incorporated into the Lombard kingdom in the late seventh and early eighth centuries. By 750, however, their political links with the Byzantine Empire were irrevocably severed, except in the case of Venice. Thus, after 750, and in the ninth and tenth centuries, did these cities remain socially and culturally heirs of Byzantium in their political structures, social organization, material culture, ideological frame of reference, and representation of identity? Did they become part of the Western political and ideological framework of Italy: Frankish Carolingian in the ninth, and German Ottonian in the tenth, centuries? This book attempts to identify and analyse the ways in which each of these cities preserved the continuity of structures of the late antique and Byzantine cultural and social world; or in which they adapted each and every element available in Italy to their own needs, at various times, and in various ways. It does so through a story which encompasses the main contemporary narratives, the documentary evidence, recent archaeological discoveries, and discussions on art history, and it follows the markers of status and identity through titles, names, ethnic groups, liturgy and ritual, foundation myths, representations, symbols, and topographies of power


2005 ◽  
Vol 15 (3) ◽  
pp. 351-354
Author(s):  
Raymond Head

AbstractDr Mildred Archer who died on February 4th 2005 aged 93 was the wife of Dr William “Bill” Archer OBE, MA (Cantab), D.Litt who died in 1979. For several decades she had been Curator of the Prints and Drawings Department at the old India Office Library before it amalgamated with the British Library. It was through her pioneering work on cataloguing those diverse and unknown collections that a new branch of art history came into being, an art form she called “Company” painting; art that had been drawn by European or Indian artists during the time of the East India Company.


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