Evolution vs. Migration: Universal and/or Particular Values in Art History. Contributions to the Role of Josef Strzygowsky

2006 ◽  
Vol 47 (1) ◽  
pp. 303-303
Author(s):  
Ernő Marosi
Keyword(s):  
2018 ◽  
Author(s):  
Suzanne Scanlan

In the fifteenth century, the Oblates of Santa Francesca Romana, a fledgling community of religious women in Rome, commissioned an impressive array of artwork for their newly acquired living quarters, the Tor de'Specchi. The imagery focused overwhelmingly on the sensual, corporeal nature of contemporary spirituality, populating the walls of the monastery with a highly naturalistic assortment of earthly, divine, and demonic figures. This book draws on art history, anthropology, and gender studies to explore the disciplinary and didactic role of the images, as well as their relationship to important papal projects at the Vatican.


2020 ◽  
Vol 2020 (3) ◽  
pp. 82-93
Author(s):  
V. Chechyk ◽  

This article is dedicated to the study of the nature of E. Agafonov’s creative ties with the theater – a topic that has been insufficiently covered in the native art history. The author’s field of view is set in the artist’s early Kharkiv period, marked as the years of 1905–1913. The article focuses on the exceptional role of E. Agafonov in the organization and the artistic practice of the first modernist theater “Blakytne Oko” in Kharkiv (1909–1911). Agafonov belonged to the constellation of masters who was very sensitive to the problem of evolving the artistic speech. He viewed the theater as a convincing platform for promoting and approving of the latest artistic values, discovered by Impressionism and Post-Impressionism. Experiments in easel art (with color, plastic, line, techniques, materials, etc.), largely inspired by the work of D. Burliuk (1906–1908), were directly reflected in Agafonov’s stage practice, namely in numerous designs of the modernist productions based on plays by M. Maeterlinkc, A. Schnitzler, S. Pshybyshevsky and O. Blok. In turn, it was established that theatrical motives were reflected in E. Agafonov’s easel art, as well as in the art of the students of his artistic studio – O. Rybnikov, I. Terentyev, M. Sinyakova, and K. Storozhnichenko. In this regard, a special attention is given to the linocuts by F. Nadezhdin. It was found that the program of “total” design of theatrical space (stage and auditorium), as well as the implementation of production ideas in the cabaret theater “Blakytne Oko” were the result of the master’s fascination with the concepts of artistic synthesis, actualized in the era of Modern. Agafonov moved from dramatization of paintings (of A. Beklin, F. Malyavin, and O. Rodin) to staging experimental show-programs like “The Evening of Autumn”, “Visiting Pierrot” and “In the Middle of Nowhere”, partial reconstruction of which was undertaken for the first time by the author of the article. Agafonov was close to the idea of artistic synthesis, identified by him in F. Malyavin’s paintings, in V. Komissarzhevska’s theatre and I. Duncan’s choreography. The study of E. Agafanov’s theatrical art expands the understanding of the history of formation and development of Ukrainian scenography at the beginning of the twentieth century.


Author(s):  
John Elderfield

This chapter presents the text of a lecture on the role of visual medium in art-historical study. It addresses the relationship of art history to the existential acts of painting and looking at painting and describes how the so-called story of modern art has been narrated in the history literature. It also considers how modern histories can accommodate the unfamiliar that is normally part of the story.


Author(s):  
Cailah Jackson

THIS BOOK HAS uncovered the aesthetic variety and documentary richness of the Islamic arts of the book of the late medieval Lands of Rūm and produced new ways of understanding this material in its proper cultural and intellectual contexts. It has done so by considering the manuscripts as ‘whole’, complex objects. This approach has entailed looking closely at the codicological and visual properties of the manuscripts themselves, reading their inscriptions and analysing this material within a framework that accounts for patronage beyond dynastic confines – a facet that is sometimes overlooked in the wider scholarly field of Islamic art history. The manuscripts discussed here show that some of Rūm’s cities (particularly Konya) were home to dynamic artistic communities that consisted of local and émigré craftsmen, including converts to Islam and, possibly, Christians. This material also reveals that patrons were often drawn from the political classes, but were, generally speaking, otherwise not well-known from historical sources. In some cases, patrons’ affiliations and intellectual interests challenge simplistic or unambiguous conceptions of the ‘frontier’ and the role of ‘Turkishness’ in late medieval Rūm....


2009 ◽  
Vol 34 (4) ◽  
pp. 24-28
Author(s):  
Martien Versteeg

In 1987 Chris Smeenk wrote in this journal about the libraries of the Dutch art historical institutes. In the 22 years that have since passed many changes have occurred, perhaps most notably the merging of the many autonomous institute libraries into larger ones. Has this led to a more professional approach or was it caused by a search for more efficiency? Does this really matter? The fact is that Smeenk, or any other library user familiar with Dutch art history libraries, would hardly recognise the situation at the end of the first decade of the 21st century. Maybe he would complain about the disappearance of the traditional academic institute librarian, but on the other hand he might be cheered by many other developments, such as the more central role of services for the public. Let’s take a look....


Articult ◽  
2021 ◽  
pp. 56-67
Author(s):  
Olga S. Davydova ◽  

The article is a conceptual exploration of the life and creative path of Mikhail Aleksandrovich Vrubel (1856-1910) in the context of the individual characteristics of his personality. The relevance of this study is determined by the need to find new conceptual angles in the field of understanding the idealistic component of M.A. Vrubel's work, i.e. in the field of his iconographic poetics. The visual myth-making of the artist, who drew on authentic spiritual prototypes, defined the leading role of Vrubel not only in Russian Symbolism and Modernism, but also in Modernism as a whole. The linking of the biographical aspect with M.A. Vrubel's poetic thinking, examined through the prism of “pure art”, i.e. in the context of the idea of the legitimacy of the independent existence of the self-contained reality of the work, can give entirely new accents of understanding the deep origins and potential meanings of the artist's work at the present stage of development of art history.


Author(s):  
Tetiana Sovhyra

Purpose of article. Explore technological progress in the context of the development of a primitive culture. The methodology is based on an integrated approach and relies on analytical (when analyzing philosophical, art history, cultural studies literature on the subject of research), historical (when clarifying the stages of development of primitive culture), and conceptual (when analyzing the role of technology in the cultural development of mankind) research methods. The scientific novelty of the article lies in the fact that for the first time the formative role of technology in the cultural development of mankind is investigated, and also the cooperative nature of the production of artifacts of primitive culture is determined. Conclusions. As a result of the study of archaeological finds of primitive culture, it has been established that in the course of cultural evolution, tools of labor have become cultural artifacts, works of art. The emergence of production technologies (stone processing, fire control, metal melting) radically transformed the specifics of the organization of production activities, and therefore changed the course of cultural development. Therefore, in the course of the study, the formative role of technology in the formation of artistic culture was proved.


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