scholarly journals A la sombra del éxito. El pintor Antonio Sánchez González y su actividad en la iglesia madrileña del Salvador (1801-1804)

2021 ◽  
pp. 273-291
Author(s):  
Juan Alejandro Lorenzo Lima
Keyword(s):  
El Salvador ◽  
Royal Academy ◽  
Fine Arts ◽  
War Of Independence ◽  
San Fernando ◽  
The Church

This paper deals with the works of the painter from Tenerife Antonio Sánchez González in the church of El Salvador in Madrid, where he made a new fresco decoration for the pendentives of the transept and designed the main altarpiece. In addition to recalling his carrer, the study analyzes the situation of the artist before the War of Independence (1808) and the lawsuit that these actions motivated in the Royal Academy of Fine Arts of San Fernando, where they didn´t have the approval of the painters Gregorio Ferro and Mariano Salvador Maella or the architects Juan Pedro Arnal, Juan de Villanueva and Antonio López Aguado, among others

Ideas and Leaders in Contentious Politics: One Parish Priest in El Salvador's Popular Movement

2014 ◽  
Vol 38 (01) ◽  
pp. 76-101
Author(s):  
PETER M. SANCHEZ
Keyword(s):  
Collective Action ◽  
El Salvador ◽  
Liberation Theology ◽  
Contentious Politics ◽  
Religious Leaders ◽  
Political Movement ◽  
Parish Priest ◽  
Historical Moment ◽  
Resource Mobilisation ◽  
The Church

AbstractThis paper examines the actions of one Salvadorean priest – Padre David Rodríguez – in one parish – Tecoluca – to underscore the importance of religious leadership in the rise of El Salvador's contentious political movement that began in the early 1970s, when the guerrilla organisations were only just beginning to develop. Catholic leaders became engaged in promoting contentious politics, however, only after the Church had experienced an ideological conversion, commonly referred to as liberation theology. A focus on one priest, in one parish, allows for generalisation, since scores of priests, nuns and lay workers in El Salvador followed the same injustice frame and tactics that generated extensive political mobilisation throughout the country. While structural conditions, collective action and resource mobilisation are undoubtedly necessary, the case of religious leaders in El Salvador suggests that ideas and leadership are of vital importance for the rise of contentious politics at a particular historical moment.

scholarly journals IX. An account of trigonometrical operations in the years 1821, 1822 and 1823, for determining the difference of longitude between the Royal Observatories of Paris and Greenwich

1828 ◽  
Vol 118 ◽  
pp. 153-239 ◽  
Keyword(s):  
Royal Society ◽  
Royal Academy ◽  
The Difference ◽  
Academy Of Sciences ◽  
The Church ◽  
Royal Society Of London

In the year 1790, a series of trigonometrical operations was carried on by General Roy, in co-operation with Messrs. De Cassini, Mechain, and Legendre, for the purpose of connecting the meridians of Paris and Greenwich. In England, the work commenced with a base measured on Hounslow Heath, whence triangles were carried through Hanger Hill Tower and Severndroog Castle on Shooter’s Hill, to Fairlight Down, Folkstone Turnpike, and Dover Castle on the English coast; which last stations were connected with the church of Notre Dame at Calais, and with Blancnez and Montlambert upon the coast of France. An account of these operations will be found in the Philosophical Transactions for 1790. In the year 1821, the Royal Academy of Sciences and the Board of Longitude at Paris communicated to the Royal Society of London their desire, that the operations for connecting the meridians of Paris and Greenwich should be repeated jointly by both countries, and that commissioners should be nominated by the Royal Academy of Sciences and by the Royal Society of London for that purpose. This proposal having been readily acceded to, Messrs. Arago and Matthieu were chosen on the part of the Royal Academy of Sciences, and Lieut.-Colonel (then Captain) Colby and myself were appointed by the Royal Society to co-operate with them.

scholarly journals A.R. MENGS TRA ROMA E MADRID: LE INQUIETUDINI DEL PITTORE FILOSOFO SULL’ISTITUZIONE ACCADEMICA NELLA SECONDA METÀ DEL XVIII SECOLO.

2018 ◽  
Vol 9 (1) ◽  
pp. 29-50
Author(s):  
Noemi Cinelli
Keyword(s):  
18Th Century ◽  
Fine Arts ◽  
Ancient Greece ◽  
The Other ◽  
Art Theory ◽  
Entire Life ◽  
The Enlightenment ◽  
San Fernando

It is difficult to frame Anton Raphael Mengs in a specific stylistic movement nowadays that the chronological divisions and the consequent definitions of the art of the Enlightenment are going to be more and more controversial. Because of his eclectic and cosmopolitan activity, his ideas about Ideal Beauty spread across the countries affected by the apprehensions and hopes related to the 18th century. The bohemian painter dedicated his entire life to the study of ancient art; his marble collection of the statues from the great Italian collections interested the artists coming to the Eternal City, and he consecrates esthetic models of different epochs. Mengs never get away from these models – Ancient Greece, Raffaello Sanzio, Tiziano Vecellio, Antonio Correggio. His presence in Spain was favored by propitious circumstances: the coronation of an erudite, educate king, lover of Fine Arts, Charles III of Spain, a king so intimately close to the painter to guarantee him his protection in the difficult relation between Mengs and the San Fernando Academy of Fine Arts in Madrid. The relation between the Institution and the Bohemian get complicated because of the different ideas about the organization of the academy and the education of the students. Because of the little original sources, several matters have not been resolved, for example the issue about the false ancient fresco of Jupiter and Ganymede, or the controversy about the Peña case, that brought to the final breakup between the artist and the consiliarios in San Fernando Institution. Mengs focused his attention in an even worse matter about the direction of the academy: concretely, which competences had to have the consiliarios and which the teachers. When Mengs asked to be accepted in the academy, he undoubtedly thought that the Institution was structured as the other great one in which he took part in Italy, San Luca National Academy in Rome. Within Mengs’ proposals to raise the level of the Academy in Madrid there was the institution of anatomy and surgery teachings, which intent was to revolutionize the concept of painters and sculptors. In spite of the difficulties that the first painter of Charles III had during his stay in San Fernando, his acting had a fundamental role in developing the Art Theory and particularly in the European artists’ training.

Owais, Hamed (1919–2011)

2018 ◽  
Author(s):  
Nadia Radwan
Keyword(s):  
Working Class ◽  
Daily Life ◽  
Modern Art ◽  
Fine Arts ◽  
Social Realism ◽  
Teaching Career ◽  
Diego Rivera ◽  
San Fernando ◽  
Gamal Abdel Nasser ◽  
Egyptian Group

Born in Beni Soueif, Egypt, Hamed Owais is one of the leading painters of Egyptian social realism. He was a partisan of the ideals of the Gamal Abdel Nasser era and was inspired by Mexican muralists, such as Diego Rivera and David Alfaro Siqueiros. His work portrays the daily life of the Egyptian working class through a clear and direct style, reflecting the strength of his social convictions. Having graduated from the School of Fine Arts in Cairo in 1944, he pursued his studies at the Institute of Art Education in Cairo where he received his diploma in 1946. A year later, he founded, together with other artists of his generation, the Egyptian "Group of Modern Art". Following a teaching career at the Faculty of Fine Arts in Alexandria, he received a scholarship in 1967 to study at the Royal Academy of Fine Arts of San Fernando in Madrid. On his return to Egypt, he served as the head of the Faculty of Fine Arts in Alexandria (1977–1979).

Anti-clericalism in pre-independence Greece c 1750–1821

1976 ◽  
Vol 13 ◽  
pp. 257-276
Author(s):  
Richard Clogg
Keyword(s):  
Common Currency ◽  
Founding Father ◽  
War Of Independence ◽  
Modern Greek ◽  
Greek Society ◽  
Liberation Movement ◽  
National Movement ◽  
The Common ◽  
Greek Historiography ◽  
The Church

Writing in the 1820s, during the Greek war of independence, of his tour of the Peloponnese Sir William Gell noted that there was ‘a saying common among the Greeks, that the country labours under three curses, the priests, the cogia bashis, and the Turks; always placing the plagues in this order’. This kind of sentiment is a commonplace of the sources, both Greek and non-Greek, relating to pre-independence Greece and it is clear that anti-clericalism was deeply rooted, and not only among the intelligentsia, but among virtually all classes of Greek society. The prevalence, and indeed, the virulence of anti-clerical attitudes in Greece during the pre-independence period must call into question the view still advanced by authorities on this period that the church played a central role in the forging of the Greek national movement. Sir Steven Runciman, for instance, has written that ‘Hellenism survived, nurtured by the Church, because the Greeks unceasingly hoped and planned for the day when they would recover their freedom’, while Douglas Dakin has written that ‘so closely knit was the national existence of the Greeks with their Church that in their liberation movement there was no hostility to the Greek patriarchate comparable to that which the Italians displayed towards the Papacy’.2 Views of this kind also constitute the common currency of Greek historiography. D. A. Zakythinos, for instance, has written that ‘it is universally admitted that die Church saved the Greek Nation during the dark years of slavery’. But he goes on to say that earlier and more recent historians, the ‘healthy minded’ among them, as well as those having ‘certain special political tendencies’, do not subscribe to such a view in toto. He quotes the founding father of modern Greek historiography, Konstantinos Paparrigopoulos, to the effect that ‘the ancestral religion did not cease to constitute one of the principal moral mainsprings of Hellenism, but it did not itself alone constitute Hellenism’.

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