"Explores the relationship between art and religion after the iconoclasm of the Dutch Reformation. Reassesses Dutch realism and its pictorial strategies in relation to the religious and political diversity of the Dutch cities"--Provided by publisher.
The word 'iconoclasm' is most often used in relation to sculpture, because it is sculptures that most visibly bear witness to physical damage. But damage can also be invisible, and the actions of iconoclasm can be subtle and varying. Iconoclastic acts include the addition of objects and accessories, as well as their removal, or may be represented in text or imagery that never materially affects the original object. This book brings together a collection of essays each of which fundamentally questions the meaning of the word iconoclasm as a descriptive category. Each contribution examines the impact of iconoclastic acts on different representational forms, and assesses the development and historical implications of these various destructive and transformative behaviours.
The beeldenstorm, or the Iconoclastic Fury, that raged throughout the Low Countries in 1566 is a key concept in Netherlandish history. This popular uprising, which was partially grafted on Protestant ideas, has traditionally and unquestioningly been considered a turning point in the history of the Low Countries. It is all the more striking, therefore, that this occurrence has received scant attention in art history and that there has been little interest in the development of painting just after the beeldenstorm and before the advent of the great Baroque masters. Featuring previously unpublished materials, Antwerp Art after Iconoclasm investigates how the esteemed painters of the period--including Adriaen Thomasz Key, Maarten de Vos, Frans Pourbus the Elder, and Michiel Coxcie--sought a new visual idiom. This study explains why this period of Netherlandish history should be considered an important turning point in the broader context of art history. It demonstrates that the era's paintings represent a subtle but nonetheless important reinterpretation of the traditional, religious iconography and style, which served as the starting point of Netherlandish Baroque style.
The phenomenon of iconoclasm, expressed through hostile actions towards images, has occurred in many different cultures throughout history. The destruction and mutilation of images is often motivated by a blend of political and religious ideas and beliefs, and the distinction between various kinds of ’iconoclasms’ is not absolute. In order to explore further the long and varied history of iconoclasm the contributors to this volume consider iconoclastic reactions to various types of objects, both in the very recent and distant past. The majority focus on historical periods but also on history as a backdrop for image troubles of our own day. Development over time is a central question in the volume, and cross-cultural influences are also taken into consideration. This broad approach provides a useful comparative perspective both on earlier controversies over images and relevant issues today. In the multimedia era increased awareness of the possible consequences of the use of images is of utmost importance. ’Iconoclasm from Antiquity to Modernity’ approaches some of the problems related to the display of particular kinds of images in conflicted societies and the power to decide on the use of visual means of expression. It provides a deeper understanding of the mechanisms of the phenomenon of iconoclasm. Of interest to a wide group of scholars the contributors draw upon various sources and disciplines, including art history, cultural history, religion and archaeology, as well as making use of recent research from within social and political sciences and contemporary events. Whilst the texts are addressed primarily to those researching the Western world, the volume contains material which will also be of interest to students of the Middle East.
Iconoclasm and the Museum addresses the museum’s historic tendency to be silent about destruction through an exploration of institutional attitudes to iconoclasm, or image breaking, and the concept’s place in public display. Presenting a selection of focused case studies, Boldrick examines long-standing desires to deface, dismantle, obscure or destroy works of art and historic artefacts, as well as motivations to protect and display broken objects. Considering the effects of iconoclastic practices on artworks and cultural artefacts and how those practices are addressed in institutions, the book examines changing attitudes to the intentional destruction of powerful artworks in the past and present. It ends with an analysis of creative destruction in contemporary art making and proposes that we are entering a new phase for museums, in which they acknowledge the critical roles destruction and loss play in the lives of objects and in contemporary political life. Iconoclasm and the Museum will be important reading for academics and students in fields such as museum and gallery studies, archaeology, art history, arts management, curatorial studies, cultural studies, history, heritage and religious studies. The book should also be of great interest to museum professionals, curators and collections management specialists, and artists.
"They wouldn't let him rest—even in his grave." Thus Charles Carver opens his story of the climactic years of a journalist who had poured out such blazing prose that readers from England to Hawaii mourned his murder. The impact of William Cowper Brann's Iconoclast upon the town of Waco, Texas, in the 1890's was like a rocket burst in a quiet sky. Rebelling against Victorian hypocrisy, the newspaperman took aim at organized virtue, exemplified for him by Baylor University and other Baptist organizations. Dr. Roy Bedichek, noted author and naturalist, knew Brann, and after reading this book in manuscript said, "I am at once delighted and disappointed: disappointed to find my teen-age hero reduced to size... delighted with the art of the biographer.... It has genuine literary excellence... is a chapter in the history of the publishing business in Texas that needs to be put into print...."
Law was central to the ancient Roman conception of themselves and their empire. Yet what happened to Roman law and the position it occupied ideologically during the turbulent years of the Iconoclast era, c.680-850, is seldom explored and little understood. This volume uses Roman law and canon law to chart the various responses to these changing times - especially the rise of Islam, from Justinian II's Christocentric monarchy to the Old Testament-inspired Isauriandynasty - and the transformation from the late antique Roman Empire to medieval Byzantium.
The Erotics of Looking: Early Modern Netherlandish Art presents a collection of provocative essays that explore the material qualities of early Dutch art to reveal ways new forms of visual imagery solicit a beholder’s involvement. Explores how descriptive pictures during the early modern Dutch art period operated as social things and were designed to pleasurably engage the eye and prompt discussion and debate Shows how these works potentially raised ethical and political questions about the interconnectedness of engaging with pictures and the material world Represents a major contribution to the field of early modern Netherlandish art and to general debates about the status and functions of descriptive art Features essays addressing a variety of aspects of the field, from the historiography of Dutch art to closely attentive readings of particular works Crafts an original theoretical framework by applying recent insights about the making of early modern publics and the study of material things to the analysis of Netherlandish art
Traditionally, kings and rulers were featured on stamps and money, the titled and affluent commissioned busts and portraits, and criminals and missing persons appeared on wanted posters. British writers of the eighteenth and nineteenth centuries, however, reworked ideas about portraiture to promote the value and agendas of the ordinary middle classes. According to Kamilla Elliott, our current practices of "picture identification" (driver’s licenses, passports, and so on) are rooted in these late eighteenth- and early nineteenth-century debates. Portraiture and British Gothic Fiction examines ways writers such as Horace Walpole, Ann Radcliffe, Mary Shelley, and C. R. Maturin as well as artists, historians, politicians, and periodical authors dealt with changes in how social identities were understood and valued in British cultureâ€”specifically, who was represented by portraits and how they were represented as they vied for social power. Elliott investigates multiple aspects of picture identification: its politics, epistemologies, semiotics, and aesthetics, and the desires and phobias that it produces. Her extensive research not only covers Gothic literature’s best-known and most studied texts but also engages with more than 100 Gothic works in total, expanding knowledge of first-wave Gothic fiction as well as opening new windows into familiar work.
"Iconoclastic Departures contributes to the ongoing reevaluation of Mary Shelley as a professional author in her own right with a lifelong commitment to the development of her craft. Many of its essays acknowledge the importance of her family to her work - the steady theme of much earlier scholarship - but for them the family has become an imperative socio-psychological context within which to better understand her innovations in the many literary forms she worked with during her career: journals, letters, travelogues, biographies, poems, dramas, tales, and novels." "The book's essays also convey the conviction that even if Mary Shelley, after Percy Shelley's death, gradually retired from public life as his relatives wished, she retained a resiliently resistant attitude toward many of the established orders of her day, easily recovered by a careful look beyond her "feelings" to the productions of her literary "imagination."" "The Mary Shelley who inhabits this three-part collection of portraits is a radical, even if a quiet radical. Part 1 focuses on various moments in her construction of her authorial identity; parts 2 and 3 anatomize the nature of her resistance and her innovation. She is presented as a writer who reappropriates authority for herself, who redesigns genres, who redefines gender, who rewrites history and biography, who revises her readers' aesthetic expectations, and who protests cultural imperialism at home and abroad. It seems significant to the contributors to this volume that this new, radical Mary Shelley was not invented by a pointed call for papers but emerged spontaneously from an open invitation to scholars working in various corners of the English-speaking world."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
The radical Protestantism that led to the suppression of religious drama in England also by the early years of Queen Elizabeth I destroyed perhaps the majority of ecclesiastical art in the country. The essays in this book provide analysis of the intellectual and religious motivation as well as new historical information concerning this phase of iconoclasm.
"The choice we have is not between reasonable proposals and an unreasonable utopianism. Utopian thinking does not undermine or discount real reforms. Indeed, it is almost the opposite: practical reforms depend on utopian dreaming."--Russell Jacoby, Picture Imperfect Utopianism suffers from an image problem: A recent exhibition on utopias in Paris and New York included photographs of Hitler's Mein Kampf and a Nazi concentration camp. Many observers judge utopians and their sympathizers as foolhardy dreamers at best and murderous totalitarians at worst. However, as noted social critic and historian Russell Jacoby argues in this salient, polemical, and innovative work, not only has utopianism been unfairly characterized, a return to an iconoclastic utopian spirit is vital for today's society. Shaped by the works of Theodor Adorno, Walter Benjamin, Ernst Bloch, Gustav Landauer, and other predominantly Jewish thinkers, iconoclastic utopianism revives society's dormant political imagination and offers hope for a better future. Writing against the grain of history, Jacoby reexamines the anti-utopian mindset and identifies how utopian thought came to be regarded with such suspicion. He challenges standard readings of such anti-utopian classics as 1984 and Brave New World and offers stinging critiques of the influential liberal and anti-utopian theorists Hannah Arendt, Isaiah Berlin, and Karl Popper. He argues that these thinkers mistakenly equate utopianism with totalitarianism. The reputation of utopian thought has also suffered from the failures of, what Jacoby terms, the blueprint utopian tradition and its oppressive emphasis on detailing all aspects of society and providing fantastic images of the future. In contrast, the iconoclastic utopians, like those who follow God's prohibition against graven images, resist both the blueprinters' obsession with detail and the modern seduction of images. Jacoby suggests that by learning from the hopeful spirit of iconoclastic utopians and their willingness to accept new possibilities for society, we open ourselves to new and more imaginative ideas of the future.
Part of the Ritual Studies Monograph Series Resisting State Iconoclasm Among the Loma of Guinea is an anthropological study of a West African people's ongoing commitment to a specific religious tradition that involves both secrecy and public ritual.Loma secret religious practice appears to have been relatively unaffected by a long-term suppression, including the exposure of secrecy, by the postcolonial authorities. In recent years the famous male ritual association known as Poro has even taken on new significance in the context of political upheaval in the war-torn border area between Guinea and Liberia. Drawing on extensive fieldwork and regional comparative research, the study not only provides a detailed account of hitherto unknown ritual practices in the Upper Guinea forest and coastal region. It also challenges recurring claims about the political role of secret societies in this part of West Africa.The retention of "tradition" in the face of "change" is of central analytical concern to Resisting State Iconoclasm. Against presentist accounts of persistent culture, Hjbjerg argues that an adequate explanation of Loma religious resilience requires a composite approach addressing both the political dynamics of the studied area and the cognitive and relational processes involved in the transmission of religious and ritual tradition. The result of this approach serves as background for a critical engagement with current theories of the successful, enduring distribution of cultural ideas and practices.