Modes of Self-Representation in the Images Collectively Produced by Migrants in Lésbos Island: Natives of the New World

Natives of the New World is a short documentary film shot on cell phones by the Kino Mosaik collective, which was founded in Lesbos Island, Greece, in 2018. The migrants who were members of the collective tried to transform the period when they were stuck in Lesbos waiting for the decision on their asylum applications into a constitutive process. Kino Mosaik’s main goal was to oppose the passive, apolitical, and victimized migrant image created by mainstream media and many artistic representations. The collective thought that this was possible only from their perspective, and they made this film as an action against stereotypical representational systems. In the short documentary, not only are the difficult conditions that migrants have to deal with made visible but also the forms of collective resistance they have developed against them. This article will analyse Natives of The New World by comparing it with the representational tools it opposes.

The View of Yakutsk Town in art from the collection of the National Art Museum of The Republic of Sakha (Yakutia)

Визуальные образы, сохраненные в виде рисунков, гравюр, фотодокументальных материалов, являются важной частью реконструкции исторического прошлого народа. Раннее конструирование образа г. Якутска нашло отражение в рисунках и гравюрах российских и зарубежных исследователей и художников XVII–XVIII веков. Так, Вторая Камчатская экспедиция, работавшая в 1733–1743 годах по государственному заказу, одним из направлений своей работы избрала визуальную фиксацию и точную информацию по географии, этнографии коренного населения региона, проспектов городов. Цель представленного в статье исследования — выявление и комплексный анализ ранних изображений города Якутска в графических произведениях XVII–XVIII веков. На основе гравюры художника Гравировальной палаты Академии наук А.Г. Рудакова с рисунка И.В. Люрсениуса, рисовальщика академического отряда Второй Камчатской экспедиции, и графической работы французского пейзажиста Л.Н. Леспинасса из собрания Национального художественного музея Республики Саха (Якутия) показано значение видовых проспектов г. Якутска как ранних художественных репрезентаций города Якутска. Сделан вывод о том, что эти материалы способствовали накоплению сведений о Якутске, одном из старинных городов Сибири. Visual images that were preserved in the forms of drawings, engravings, and photographic documentations are an important part of the reconstruction of the historical past of the people. The early reconstruction of the image of Yakutsk was reflected in drawings and engravings by Russian and foreign researchers and artists of the 17th and 18th centuries. Thus, the Second Kamchatka expedition, which worked under the state order in 1733 to 1743, was aimed at visual fixation and accurate information on geography, ethnography of the indigenous population of the region, city avenues. The purpose of the study is to identify and comprehensively analyze the early images of Yakutsk in the graphic pictures of the 17th – 18th centuries. Based on the works of the draftsman of the academic detachment of the Second Kamchatka Expedition I.V. Lursenius, the artist of the Engraving Chamber of the Academy of Sciences A.G. Rudakov, the French landscape painter L.N. Lespinass from the collection of the National Art Museum of The Republic of Sakha (Yakutia), the significance of the view avenues of Yakutsk as early artistic representations of Yakutsk is shown. It is concluded that these materials contributed to the accumulation of information about Yakutsk, one of the ancient towns of Siberia.

La pensée des lieux de Paul Ricœur à l’épreuve du paysage. Un dialogue possible entre herméneutique, esthétique performative et phénoménologie

In this article, we argue that Paul Ricœur’s hermeneutics of spaces and the aesthetics vision of the landscape as a performance, based on the contemporary theories of Erika Fischer-Lichte, can integrate each other through the mediation of Mikel Dufrenne’s phenomenology of the a priori. In particular, we will show how the representations and the hermeneutics of a landscape as a peculiar “text” are essentially connected with its the pre-reflective experience, which, being made possible by the activation of precise material – and therefore historical and cultural – a priori, can be thus translated into images and words. By intertwining hermeneutics, phenomenology, and performative esthetics we will provide with a non-reductive philosophical description of a landscape, i.e., a definition that does not neglect the aspects of it suggested by its linguistic pre-comprehension and artistic representations.

Crutched Pharaoh, Seated Hunter

Academic and popular sources alike regularly refer to Tutankhamun as “disabled” at the time of his death, citing artistic representations from the items in his tomb to back up such claims. This group of objects has been said to depict the young king seated while hunting and using a staff as a walking aid seemingly highlighting the presence of a leg-based disability. This narrative of the image depicting the truth of Tutankhamun’s physical condition has publicly become accepted as fact with images of the seated king even being used in the advertising for the touring exhibit “Tutankhamun: Treasures of the Golden Pharaoh” to suggest Tutankhamun’s “fragile constitution.” A comparison of these depictions to historical representations of kings hunting and using staffs of authority, however, suggests that these depictions of Tutankhamun were part of a traditional iconography utilized by Tutankhamun’s artists, not to highlight his disability, but instead to situate his image within the artwork of kings of the Old, Middle, and New Kingdoms. This study, thus, works to dispel the pervasive myth of the existence of artistic representations of a disabled Tutankhamun, while providing a basis for understanding the true nature of the representation of disability in Egyptian art. Furthermore, this work urges Egyptologists to avoid relying on physical remains to “decipher” mortuary artwork. Such a change in method can only lead to a better understanding of the purpose of the depicted body within the mortuary context and its role as separate but complementary to the physical body in New Kingdom thought.

Gothic Noir Filmic Male Gaze: Gender Stereotyping in Margaret Atwood’s “The Freeze-Dried Groom”

Stereotyping has been crucial in artistic representations, especially cinema, in the construction of gender paradigms. Males and females have been portrayed by means of simplified unrealistic clichés with the purpose of controlling and constraining them into patriarchal roles and conventions, promoting societal normative ideologies. Noir women are projections of male anxieties about female sexuality and female independence. In “The Freeze-Dried Groom,” Atwood unveils gender stereotyping through a typically film noir male gaze in three of its stock characters: the femme attrapée, the “detective” and the femme fatale. Hence, Atwood depicts a femme fatale to reflect not just on this character in film noir, but also on female identity, gender dynamics and feminism. She exposes and questions the marriage-family institution, and the patriarchal society as a whole.

Bee Representations in Human Art and Culture through the Ages

The field of bioaesthetics seeks to understand how modern humans may have first developed art appreciation and is informed by considering a broad range of fields including painting, sculpture, music and the built environment. In recent times there has been a diverse range of art and communication media representing bees, and such work is often linked to growing concerns about potential bee declines due to a variety of factors including natural habitat fragmentation, climate change, and pesticide use in agriculture. We take a broad view of human art representations of bees to ask if the current interest in artistic representations of bees is evidenced throughout history, and in different regions of the world prior to globalisation. We observe from the earliest records of human representations in cave art over 8,000 years old through to ancient Egyptian carvings of bees and hieroglyphics, that humans have had a long-term relationship with bees especially due to the benefits of honey, wax, and crop pollination. The relationship between humans and bees frequently links to religious and spiritual representations in different parts of the world from Australia to Europe, South America and Asia. Art mediums have frequently included the visual and musical, thus showing evidence of being deeply rooted in how different people around the world perceive and relate to bees in nature through creative practice. In modern times, artistic representations extend to installation arts, mixed-media, and the moving image. Through the examination of the diverse inclusion of bees in human culture and art, we show that there are links between the functional benefits of associating with bees, including sourcing sweet-tasting nutritious food that could have acted, we suggest, to condition positive responses in the brain, leading to the development of an aesthetic appreciation of work representing bees.

The Matter of Early Modern Female Melancholy

<p>The Renaissance is often touted as the age of melancholy. For fictional personages like Hamlet as well as for writers like Robert Burton, melancholy served both as a burden and a blessing, facilitating intellectual activity at the expense of psychological and bodily comfort. Precisely because of its Aristotelean associations with brilliance, melancholy was off-limits to early modern women, who were afforded a pathology different not merely in degree but in kind to that of the male melancholic. Female melancholy was understood as an entirely corporeal illness, lacking any semblance of the creative or intellectual fecundity which its male sufferers enjoyed. Literary critics and cultural historians have long taken the authors of early modern medical treatises at their word, and because of this, the extant scholarship on melancholy projects an overwhelmingly masculinist history of the emotion. Those scholars who have addressed the subterraneous literature of women’s emotion in the Renaissance, moreover, have commonly understood female-voiced articulations of negative affect through the lens of “grief” or “sorrow”. A poetics of female melancholy in the English Renaissance is thus still awaiting formulation, and it is this critical absence that I move to redress. Putting male-authored, canonical works of literature in dialogue with the poetry of three seventeenth-century women writers, this thesis pursues the topic of a literary melancholy that is specifically female, or female-voiced. Chapter One explores the shape of female melancholic discourse in two Shakespearean texts – Hamlet and The Two Noble Kinsmen – and in the poetry of devotional poet An Collins. Chapter Two considers the telos of self-marmorisation (the female melancholic’s turn to stone) first in Webster’s Duchess of Malfi, Shakespeare’s The Winter’s Tale, and Milton’s Comus, and then in the verse of Hester Pulter. Finally, Chapter Three discusses the presence of postlapsarian melancholy in the elegies of Lucy Hutchinson. All three chapters argue for the significance, the matter, of artistic representations of women’s affect in a period which has traditionally seen male expressions of melancholy raised above female expressions of the same.</p>

The Matter of Early Modern Female Melancholy

<p>The Renaissance is often touted as the age of melancholy. For fictional personages like Hamlet as well as for writers like Robert Burton, melancholy served both as a burden and a blessing, facilitating intellectual activity at the expense of psychological and bodily comfort. Precisely because of its Aristotelean associations with brilliance, melancholy was off-limits to early modern women, who were afforded a pathology different not merely in degree but in kind to that of the male melancholic. Female melancholy was understood as an entirely corporeal illness, lacking any semblance of the creative or intellectual fecundity which its male sufferers enjoyed. Literary critics and cultural historians have long taken the authors of early modern medical treatises at their word, and because of this, the extant scholarship on melancholy projects an overwhelmingly masculinist history of the emotion. Those scholars who have addressed the subterraneous literature of women’s emotion in the Renaissance, moreover, have commonly understood female-voiced articulations of negative affect through the lens of “grief” or “sorrow”. A poetics of female melancholy in the English Renaissance is thus still awaiting formulation, and it is this critical absence that I move to redress. Putting male-authored, canonical works of literature in dialogue with the poetry of three seventeenth-century women writers, this thesis pursues the topic of a literary melancholy that is specifically female, or female-voiced. Chapter One explores the shape of female melancholic discourse in two Shakespearean texts – Hamlet and The Two Noble Kinsmen – and in the poetry of devotional poet An Collins. Chapter Two considers the telos of self-marmorisation (the female melancholic’s turn to stone) first in Webster’s Duchess of Malfi, Shakespeare’s The Winter’s Tale, and Milton’s Comus, and then in the verse of Hester Pulter. Finally, Chapter Three discusses the presence of postlapsarian melancholy in the elegies of Lucy Hutchinson. All three chapters argue for the significance, the matter, of artistic representations of women’s affect in a period which has traditionally seen male expressions of melancholy raised above female expressions of the same.</p>

Jeremiah in Art

The story of Jeremiah in art reveals a dynamic process of traditional tropes that signaled the ancient prophet blended with contemporary features mirroring the viewer. This interplay made artistic representations of Jeremiah at once familiar, yet also at times unsettling in the way they contemporized the prophetic message. The chapter explores the developing image of Jeremiah through the centuries in five media: painted images on ancient frescoes, stone statues in medieval cathedrals and monasteries, illuminations in medieval manuscripts, woodcuts in early modern printed books, and various forms in modernity. Jewish, Christian, and Muslim images of the prophet together display a process in which historically contingent tropes gradually became timeless markers of the prophet. At the same time, these images show the power of Jeremiah to speak prophetically in new circumstances.

Heraldry in the Republic of Macedonia (1991–2019)

Every European country now has some distinctive heraldic conventions and traditions embodied in the designs and artistic representations of the emblems forming part of its national corpus. This paper deals with these matters in the period from independence in 1991 to the recent change of name in 2019. It deals with the successive designs proposed for the emblem of the state itself, some of which conformed to international heraldic conventions closely enough to be called “arms” or “coats of arms”, not including the emblem adopted in 2009. Special attention is given to the distinctive conventions created for municipal heraldry, including its novel legal framework, as well as those governing personal heraldry developed in the twenty-first century. The paper examines the evolution of heraldic thought and practice in Macedonia in the three decades in question, especially in the context of the Macedonian Heraldic Society and its journal, The Macedonian Herald, and its Register of Arms and the Civic Heraldic System it created.