Born Again (1922–1931)

Author(s):  
James King

This chapter details events in Roland Penrose's life from 1922 to 1931. Roland travelled to Paris in 1922. He visited museums, art galleries, the flea market in Saint-Eustache and the Jardin des Plantes by day; by night he was awestruck by the glamour of Pigalle and Montparnasse. He attended at the studio of André Lhote, whose work had become cubist after a stint as a Fauve. Lhote, a native of Bordeaux, learned wood-carving and sculpture from the age of 12, when his father apprenticed him to a local furniture maker to be trained as a sculptor in wood. Through Lhote, Roland became aware of the monumental contributions made by cubism's inventors: Gris, Braque, and especially Picasso. He would marry the mysterious, illusive Valentine Boué on 21 December 1925.

1980 ◽  
Vol 25 (8) ◽  
pp. 608-609
Author(s):  
DANIEL P. KEATING
Keyword(s):  

2020 ◽  
Vol 2020 (11) ◽  
pp. 267-1-267-8
Author(s):  
Mitchell J.P. van Zuijlen ◽  
Sylvia C. Pont ◽  
Maarten W.A. Wijntjes

The human face is a popular motif in art and depictions of faces can be found throughout history in nearly every culture. Artists have mastered the depiction of faces after employing careful experimentation using the relatively limited means of paints and oils. Many of the results of these experimentations are now available to the scientific domain due to the digitization of large art collections. In this paper we study the depiction of the face throughout history. We used an automated facial detection network to detect a set of 11,659 faces in 15,534 predominately western artworks, from 6 international, digitized art galleries. We analyzed the pose and color of these faces and related those to changes over time and gender differences. We find a number of previously known conventions, such as the convention of depicting the left cheek for females and vice versa for males, as well as unknown conventions, such as the convention of females to be depicted looking slightly down. Our set of faces will be released to the scientific community for further study.


Author(s):  
Ieva Rodiņa

The aim of the research “Historical Memory in the Works of the New Generation of Latvian Theater Artists: The Example of “The Flea Market of the Souls” is to focus on the current but at the same time little discussed topic in Latvian theater – the change of generations and the social processes connected to it, that are expressed on the level of world views, experiences, intergenerational relationships. Most directly, these changes are reflected in the phenomenon of historical memory. The concept of “postmemory” was defined by German professor Marianne Hirsch in 1992, suggesting that future generations are closely related to the personal and collective cultural traumas of previous generations, which are passing on the past experience through historical memory, thus affecting the present. Grotesque, self-irony, and focusing on socio-political, provocative questions and themes are the connecting point of the generation of young Latvian playwrights born in the late 1980s and early 1990s, including such personalities as Jānis Balodis, Rasa Bugavičute-Pēce, Matīss Gricmanis, Justīne Kļava, etc. However, unlike Matīss Gricmanis or Janis Balodis who represent the aesthetics of political theater, in Justīne Kļava’s works, sociopolitical processes become the background of a generally humanistic study of the relationships between generations. This theme is represented not only in “The Flea Market of the Souls”, but also in other plays, like “Jubilee ‘98” and “Club “Paradise””. The tendency to investigate the traces left by the Soviet heritage allows to define these works as autobiographical researches of the identity of the post-Soviet generation, analyzing life in today's Latvia in terms of historical memory. Using the semiotic, hermeneutic, phenomenological approach, the play “The Flea Market of the Souls” and its production in Dirty Deal Teatro (2017) are analyzed as one of the most vivid works reflecting the phenomenon of historical memory in recent Latvian original drama.


Author(s):  
Will Straw

Abstract: The twentieth century ended with the widespread conversion of cultural artefacts into digital information. Less attention has been granted to the ways in which cultural artefacts accumulate in the form of "things"-tangible books, recordings, and other objects whose economic value has often withered. This article examines the question of cultural waste and looks at those commercial and social institutions (such as the flea market and garage sale) which have evolved in order to keep old cultural commodities circulating. The recycling of old musical styles within contemporary practice is examined as one means of retrieving and revalorizing cultural waste. Résumé: La transposition massive d'artefacts culturels sous forme digitale a marqué la fin du 20e siècle. En revanche, on a porté moins d'attention à l'accumulation de ces artefacts sous forme de «choses»-livres, enregistrements et autres objets matériaux dont la valeur marchande a fortement diminué dans bien des cas. Cet article examine la question de détritus culturels, et jette un regard sur les institutions commerciales et sociales (telles que le marché aux puces et la vente de garage) qui ont évolué afin de garder les vieux biens culturels en circulation. En outre, l'article examine le recyclage d'anciens styles musicaux dans la pratique contemporaine, à titre d'exemple de récupération et de remise en valeur de détritus culturels.


2021 ◽  
pp. 146879762110358
Author(s):  
Emmanuelle Peyvel

Using a post-socialist framework, this article analyzes recreational communism, that is, the commodification of communism through commercial places that use Bao Cấp (subsidy period in Vietnam) for tourism and leisure. These places include cafés, restaurants, souvenir shops, art galleries, or flea markets. Why do places dedicated to pleasure make use of such a painful period? I propose to go beyond this paradox by focusing not only on the economic, but also the emotional, political, and memorial value of Bao Cấp, both in the way they are designed by their owners and practiced by customers. The visual descriptions and interviews I accumulated since 2006 allow me to address the dynamics of social interactions between people, place, and space. The spatial analysis of this material explores recreational communism as a practice of social distinction in the sense that it involves upper classes within the most globalized cities of the country.


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