Remembering the Family: Women, Kin, and Commemorative Masses in Renaissance Florence*

1989 ◽  
Vol 42 (4) ◽  
pp. 635-654 ◽  
Author(s):  
Sharon T. Strocchia

In August 1465 Alessandra Macinghi Strozzi, mother of the art patron and builder Filippo Strozzi, arranged for an annual set of masses in the parish church of Santa Maria Ughi. Her purpose, as she said, was to commemorate the souls of “all our dead,” “tutti enostri passati”(sic). In her record of the commission, Alessandra carefully outlined the conditions of the bequest. She noted, for example, the location of the land donation whose proceeds subsidized the masses and the day the ten masses were to be performed, and made alternate arrangements should the priests of Santa Maria Ughi fail to uphold their obligations. Yet within this context of legal specifications and formulae, Alessandra remained curiously vague about one of the program's essential clauses: namely, the precise identity of “all our dead.“

2021 ◽  
Author(s):  
◽  
Dave Evans

<p>The influence of the mass media is a contentious issue, especially in regards to the Golden Age of Mexican Cinema in the mid-twentieth century. These melodramatic films have often been viewed by critics as instruments of hegemony. However, melodrama contains an inherent ambivalence, as it not only has a potential for imparting dominant messages but also offers a platform from which to defy and exceed the restraining boundaries imposed by dominant ideologies. An examination of a number of important Golden Age films, especially focussing on their contradictory tensions and their portrayals of modernity, illustrates this. The Nosotros los pobres series serves as an example of how melodramatic elements are incorporated into popular Mexican films and how melodrama could be used as an ideological tool to encourage the state’s goals. Similarly, the maternal melodrama Cuando los hijos se van uses the family to represent the processes of conflict and negotiation that Mexicans experienced as a result of modernization. Consistent with the reactionary nature of melodrama and its simultaneous suggestive potential, the film combines a Catholic worldview with an underlying allegory of moving forward. The issue of progress is also at the centre of a number of films starring iconic actor Pedro Infante, which offer an avenue for exploring what modernisation might mean for male identity in Mexico. His films show a masculinity in transition and how lower-class men could cope with this change. Likewise, the depiction of women in Golden Age film overall supports the stabilising goals of the 1940s Revolutionary government, while also providing some transgressive figures. Therefore, these films helped the Mexican audience process the sudden modernization of the post-Revolutionary period, which was in the state’s best interest; however, the masses were also able to reconfigure the messages of these films and find their own sense of meaning in them.</p>


Radiocarbon ◽  
2012 ◽  
Vol 54 (01) ◽  
pp. 23-36
Author(s):  
Luis Angel Ortega ◽  
Maria Cruz Zuluaga ◽  
Ainhoa Alonso-Olazabal ◽  
Xabier Murelaga ◽  
Maite Insausti ◽  
...  

This paper describes a method for effective separation of the pure binder fraction of lime mortars for reliable radiocarbon dating. The methodology allows removal of the detrital carbonate fraction and the unburnt limestone particles, obtaining particles of under 1 μm. The extracted fraction ensured that all carbonate has been generated by slaked lime carbonation. Consequently, the measured carbon corresponds to atmospheric carbon. The proposed method allows to obtain pure datable binder, simplifying considerably the performance of radiometric measurements because dating other grain-size fraction is unnecessary. In order to prove the effectiveness of binder refining, the extraction method has been applied to 5 lime mortars of different archaeological periods from the perimeter walls of Santa María la Real parish church (Zarautz, northern Spain).


1995 ◽  
Vol 4 (3) ◽  
pp. 275-291 ◽  
Author(s):  
Elizabeth Waters

The Bolsheviks considered the family to be a minor matter. The ABC of Communism, a popular exposition of Bolshevik Marxism published shortly after the October Revolution, detailed the economic and political institutions of Soviet Russia with only a passing reference to the public services that would emancipate women in the future society.1 Its authors, Nikolai Bukharin and Evgenii Preobrazhenskii, understood the revolutionary process chiefly as the by-product of economic development and expected socialism to come through the manipulation of economic mechanisms by central government, and in this they echoed the views of their party. The Bolshevik scenario did not preclude the ‘participation of the masses’ to use the vocabulary of the times. Individuals, women as well as men, were to enjoy unprecedented access to the political process, and as masters of the nation's resources would decide matters of state, each acting as part of the whole, or more exactly as part of a number of collectivities, first and foremost as members of the proletariat, but also as members of other groups including nationality, youth and women. While families in the past had played a crucial role in the creation and transmission of private property, with the overthrow of the exploitative capitalist system they would cease to function as providers of economic and psychological welfare. Instead the individual's social place and action would be determined by class and, to a lesser extent, by ethnicity, age and gender. Families belonged to the superstructure and were symptom rather than cause; they adapted to the needs of society, changing in response to the transformation of economic relations. Families, in other words, could look after themselves, and appropriate forms of private life would evolve without much outside intervention.


Author(s):  
Sarah Blake McHam ◽  
Stephen Mack

Florence was a crucial locus for developments in Italian art throughout the peninsula in the period between 1300 and 1600, and so this article will concern itself with art created in the city rather than by Florentine artists working outside of Florence. To a considerable degree, the pervasive influence of Giorgio Vasari’s Lives of the Artists (1550, 1568) affected all later historiography, which followed the patriotic Florentine in his claims that everything of importance throughout the Renaissance originated in the city and spread from there elsewhere. That myth was challenged only in the latter part of the 20th century. Nevertheless, no matter how Vasari exaggerated Florence’s importance, the city was a major center. It was wealthy particularly from the wool trade and through dominance in banking throughout Europe, and the city’s humanists early advised private and corporate patrons about the advantages to their reputations and to that of the city of commissioning art and architecture. Although in the 14th century, Florence was governed as a guild republic, and the major guilds commissioned most of the major works of art, by 1434, Cosimo de’ Medici rose to power, and thereafter except for brief intervals (1494–1512; 1527–1530), the Medici family controlled the city. In the mid-16th century, the family consolidated its power and ruled over all of Tuscany as grand dukes, and changed the nature of commissions to those flattering its rule.


1936 ◽  
Vol 5 (3) ◽  
pp. 201-215
Author(s):  
M. M. Knappen

Four hundred years ago this autumn William Tindale was executed at Vilvorde, a few miles south of Antwerp. So ended an adventurous career which began some forty years earlier in the soft western vales of Gloucestershire. The family acres, while not too broad, made possible a university education, which resulted in the youth becoming an Oxford M. A. in 1515. More important, it brought him in contact with the works of Erasmus, whose ardent disciple he became. Settling in his native region as chaplain and tutor to one of the important county families, he soon distinguished himself as a champion of the new learning. In this work he found himself handicapped by lack of suitable English books. He therefore translated his Dutch master's Enchiridion, and resolved to answer the great humanist's call for vernacular scriptures available to the masses. But the church authorities of his diocese were hostile, and, in any case, for such work he needed greater facilities than those of a country parish.


Author(s):  
Ebenezer Boakye

Even though African Traditional Religion and Cultural family life seem to have been detached from the indigenous Africans, with many reasons accounting for such a detach, the attempts made by the new wave of Christianity is paramount, under the cloak of salvation and better life. The paper focuses on the steps taken by Pentecostal-Charismatics in Africa to decouple African Traditional Religion and Culture from the family life of Africans in a disguised manner. The paper begins with the retrospection of African Traditional Religion as the religion with belief of the forefathers concerning the existence of the Supreme Being, divinities, Spirit beings, Ancestors, and mysterious powers, good and evil and the afterlife. It then walks readers through the encounter between Christianity and ATR and come out that Christianity from its earliest history has maintained a negative attitude toward ATR. The paper again explores that the traditional understanding of the African family system is portrayed in the common believe system and the functions of the family com-ponents. Again, the paper further unravels decoupling measures such as reaching the masses for audience, demonization of African the world of the spirit, demonization of African elders, pastors as-suming the traditional position of elders of African families are the factors that are being taken to ensure the taking away of African traditional religious and family life from Africans. The paper again discusses the adverse effects of these decoupling factors on Africans. The paper concludes that Traditional African family patterns are slowly but progressively being altered as a result of the process of the decoupling strategies.


2016 ◽  
Vol 64 (1) ◽  
pp. 341
Author(s):  
Alejandra Robles ◽  
Lauren Raz ◽  
Xavier Marquínez

Peristethium leptostachyum is a hemiparasite species of the family Loranthaceae, distributed in Colombia, Costa Rica, Ecuador, Peru, Venezuela and Panama. Previously treated as Struthanthus leptostachyus, the species was recently transferred to Peristethium together with other species of Cladocolea and Struthanthus. The present research describes the inflorescence and floral morphoanatomy of Peristethium leptostachyum, detailing the structure of the androecium and gynoecium and the processes of microgametogenesis and megagametogenesis, thus allowing comparison with Struthanthus and Cladocolea. Flowering material was collected in February and August 2012, in Santa María, Boyacá, Colombia. Histological sections were prepared and stained with astrablue-fuchsin and floral dissections were performed under a stereomicroscope. Peristethium leptostachyum shares inflorescence characters with Cladocolea (determinate inflorescence, ebracteate terminal flower), but also with Struthanthus (pairs of triads along the axis, deciduous bracts and actinomorphic flowers). The flowers of P. leptostachyum from Santa María are clearly hermaphrodites with androecium and gynoecium fully developed. This observation contradicts the description by Kuijt who reported this species to be dioecious. The androecium was observed to be similar to that of Struthanthus vulgaris, with a glandular tapetum and simultaneous microsporogenesis; in contrast, Cladocolea loniceroides has a periplasmodial tapetum and successive microsporogenesis. The gynoecium of P. leptostachyum, like that of Cladocolea, Struthanthus and Phthirusa, has a unilocular ovary with a mamelon and arquesporial tissue isoriented towards the style, which in turn is solid and amyliferous. Peristethium leptostachyum is similar to Cladocolea loniceroides and differs from Strutanthus vulgaris in presenting multiple embryo sacs and an unlignified pelvis (hipostase). The presence of a solid stylar canal is proposed as a synapomorphy of the tribe Psittacanthinae. Given that P. leptostachyum shares characters with both Cladocolea and Struthanthus generic placement cannot be clearly determined on the basis of anatomical evidence. Phylogenetic studies that include representative species of all three genera are desirable to test hypotheses of monophyly. The sexual system observed here in P. leptostachyum is different from that reported by Kuijt and more studies are needed to identify the factors (geographic, ecological, etc.) that influence this variation.  


Ars Adriatica ◽  
2015 ◽  
pp. 141
Author(s):  
Damir Tulić

Stylistic changes in a sculptor’s oeuvre are simultaneously a challenge and a cause of dilemmas for researchers. This is particularly true when attempting to identify the early works of a sculptor while the influence of his teacher was still strong. This article focuses on the Venetian sculptor Giovanni Bonazza (Venice, 1654 – Padua, 1736) and attributes to him numerous new works both in marble and in wood, all of which are of uniform, high quality. Bonazza’s teacher was the sculptor Michele Fabris, called l’Ongaro (Bratislava, c.1644 – Venice, 1684), to whom the author of the article attributes a marble statue of Our Lady of the Rosary on the island of San Servolo, in the Venetian lagoon, which has until now been ascribed to Bonazza. The marble bust of Giovanni Arsenio Priuli, the podestat of Koper, is also attributed to the earliest phase of Bonazza’s work; it was set up on the façade of the Praetorian Palace at Koper in 1679. This bust is the earliest known portrait piece sculpted by the twenty-five-year old artist. The marble relief depicting the head of the Virgin, in the hospice of Santa Maria dei Derelitti, ought to be dated to the 1690s. The marble statue of the Virgin and Child located on the garden wall by the Ponte Trevisan bridge in Venice can be recognized as Bonazza’s work from the early years of the eighteenth century and as an important link in the chronological chain of several similar statues he sculpted during his fruitful career. Bonazza is also the sculptor of the marble busts of the young St John and Mary from the library of the monastery of San Lazzaro on the island of San Lazzaro degli Armeni in the Venetian lagoon, but also the bust of Christ from the collection at Castel Thun in the Trentino-Alto Adige region; they can all be dated to the 1710s or the 1720s. The article pays special attention to a masterpiece which has not been identified as the work of Giovanni Bonazza until now: the processional wooden crucifix from the church of Sant’Andrea in Padua, which can be dated to the 1700s and which, therefore, precedes three other wooden crucifixes that have been identified as his. Another work attributed to Bonazza is a large wooden gloriole with clouds, cherubs and a putto, above the altar in the Giustachini chapel in the church of Santa Maria del Carmine at Padua. The article attributes two stone angels and a putto on the attic storey of the high altar in the church of Santa Caterina on the island of Mazzorbo in the Venetian lagoon to Giovanni’s son Francesco Bonazza (Venice, c.1695 – 1770). Finally, Antonio Bonazza (Padua, 1698 – 1763), the most talented and well-known of Giovanni Bonazza’s sons, is identified as the sculptor of the exceptionally beautiful marble tabernacle on the high altar of the parish church at Kali on the island of Ugljan. The sculptures which the author of the article attributes to the Bonazza family and to Giovanni Bonazza’s teacher, l’Ongaro, demonstrate that the oeuvres of seventeenth- and eighteenth-century Venetian masters are far from being closed and that we are far from knowing the final the number of their works. Moreover, it has to be said that not much is known about Giovanni’s works in wood which is why every new addition to his oeuvre with regard to this medium is important since it fills the gaps in a complex and stylistically varied production of this great Venetian sculptor.


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