The article is a discussion of the volume Bauhausowcy i neoplastycy o filmie i kinie. Artykuły — dokumenty — scenariusze 1921–1936 (Wrocław 2023), edited by Andrzej Gwoźdź. The anthology contains texts on film written between 1921 and 1936 by artists associated with Bauhaus and the Dutch group De Stijl.
tayebeh hosseinpoor derakhshesh, habib shahbazi shiran, mohammad ebrahim zareei
et al.
To convey the content of Lime stuccowork carvings, artists have used encryption and symbolism and designed the carvings in a symbolic and stylized way, transmitting their message to the audience with the simplest design. The research method is descriptive, historical-comparative, which has been done through field investigation and library studies. Research questions are as following: 1. What motifs do the Lime stuccowork decorative elements include and what is the relationship between the motifs and the founders of the bathhouses? 2. From which sources the decorative arrays of the bathhouses are adapted? The results of the research show the employed decorative patterns consist of geometric, arabesque, vegetal, flower and vase, and animal and bird motifs. These decorative elements drew inspirations from nature, ancient beliefs, and archaism. Lime stuccowork has an important place among the decorative arrays of bathhouses. Due to the easy hammering of lime and its use as a resistant building material, it has been used in hot and humid areas of the bathhouse. The peak of this decorative art is related to the Qajar period. The use of plant, geometric and animal motifs, especially the image of birds such as peacocks and birds of paradise, has been used to decorate the main space of the Qajar bathhouses. What can be seen in the decorations of the Qajar era bathhouses is the evolved stage of the Lime stuccowork motifs and decorations of the Safavid and Zandiya periods. Some of the later motifs, such as arabesque and toranj, have evolved, but many others, such as Cedar motifs, lotus flowers, khatai, six feathers, and geometric motifs have their original shape. In addition to the decorative aspect, plant motifs in Qajar period arts are a symbol of omen, blessing, benevolence, fertility, immortality, and permanence of the kingdom. In the Qajar period, we see the growth and spread of images with literary and mythological themes that started from the Zandiyeh period. The presence of elaborate decorations in different spaces of the bathhouse shows the importance and status of the mansion owners. Mythological and symbolic animal motifs have been noticed in the decoration of the bathhouse walls. The use of a peacock in the Moshir Diwan and Sheikh al-Islam baths shows fertility and beauty, and the character of a goat shows being a leader. According to the social status of local judges, the lion is a symbol of power, and the sword in the hands of the lion and the talons of the eagle represent the administration of justice. The role of the lion, sun and sword in the decoration of these baths, as well as the use of balance and symmetry in most of its motifs, is probably related to the position of the builders of the buildings.
During the “Glorious Thirty”, in order to develop reflection on the new “civilization of the image” and to promote the use of the photographic medium as a means of artistic expression, Albert Plécy, Raymond Grosset and Jacques Henri Lartigue founded on October 15, 1954 the Gens d’Images organization. Still active nowadays, this organization awards two annual prizes every year since 1955: the Niépce Prize, rewording the work of a French photographer, and the Nadar Prize, honoring a photographic book published in France during the year. This article traces Gens d’Images’s history, from its origins until 1985, in order to consider the influence of this association in French photography and thus highlighting certain hitherto unknown actors, events and networks that participate to the evolution of the status of photography in France during this period.
This study aims at investigating the impact of visual arts activities on the socialization and stress management of individuals with special needs. This is a qualitative research study that employs "action research" and our data were collected based on the observations of teachers. Over a 20-week period, visual arts activities were carried out with 27 individuals with special needs, including six with autism, seven with Down syndrome, and 14 with moderate to severe intellectual disabilities, who received education at the third level in the "Fehmi Cerrahoğlu Special Education Practice School" in Ordu province during the 2020-2021 and 2021-2022 academic years. The study group included a counselling teacher and 19 special education teachers, who observed the activities and their effects on the socialization levels and stress management of educable individuals with special needs. The data obtained from semi-structured interviews were analyzed using content analysis. Most of the participating teachers agreed that visual arts activities contributed to the socialization and stress management of individuals with special needs, and the study found that these activities played an important role in the inclusion of individuals with special needs in society and led to a decrease in stress symptoms.
A capela-mor da Igreja de Nossa Senhora Madre de Deus, situada na cidade do Recife, recebeu ornamentação em talha dourada e policromada que ilustra o quadro da arte sacra setecentista no contexto da América portuguesa. No entanto, desperta atenção a completa ausência de registros coevos que indiquem o decurso que assinalou a confecção da arte para o templo, os oficiais envolvidos nesses afazeres e as datas de execução dos trabalhos. Com o interesse de averiguar a constituição ornamental da referida capela-mor e discorrer sobre sua conformação plástica e estética, este trabalho objetivou analisar a decoração da capela-mor da Madre de Deus. Especificamente, buscou sistematizar as etapas fundamentais que assinalaram a modificação de sua ambiência, ampliar o entendimento de sua história, atenuar fração das inúmeras omissões envolvendo a narrativa da arte religiosa recifense. A partir de análises documentais e históricas, e de referencial teórico que reúne autores como Bazin (1983), Bohrer (2015) e Pedrosa (2019), dentre outros, foi possível mapear informações que elucidam parte da decoração produzida para esse espaço foi destruída por incêndio no ano de 1971; identificar fotografias que ilustram como foi a decoração exposta na capela-mor antes desse acidente; conhecer os processos de restauro concluídos em 1983 e 2006, os métodos empregados para a concretização desses serviços e os resultados alcançados.
The contribution focuses on pretend play, a kind of play that is found in children of all cultures and is easily recognizable by adults. The expression with which this type of play is labelled presents, in the common sense, a semantic aura that refers to a series of terms with a negative meaning such as falsehood, deception, error, illusion. Starting from the assumption that the understanding of the meaning of pretend play must be based on a distancing from the idea of truth as a reflection of reality, I’ll present and discuss some play theories which show, on the contrary, the necessity and the productivity of the “as if.” In line with this perspective, infantile pretend play will be considered as the prototype of an essential human experience to which particular attention should be paid, to be promoted with sensitivity and delicacy, and not to be used improperly as an instructional tool.
In Geoff King’s most recent book, Positioning Art Cinema: Film and Cultural Value, the author “positions” art cinema not principally in industrial terms, but rather as a field of cultural production according to Pierre Bourdieu’s theories. Thus, he claims that art cinema is the object of a cultural valorisation. From the outset, the book seems to be an exploration of art cinema in that it conjoins the market/industry with the films’ properties and audience reception (7). It thus offers an effective combination of film analysis and industry-oriented reporting.
Abstrak
Artikel ini membahas tentang perempuan Bali dalam lukisan gaya Kamasan karya Mangku Muriati. Pembahasan dalam artikel ini berpijak pada dua hal yakni aspek psikobiografi dan karya-karya Mangku Muriati yang didalamnya terkandung konsep dan tema-tema tentang persoalan gender. Secara biografi, pengalaman Mangku Muriati yang tumbuh dan besar dalam lingkungan seni lukis Kamasan di desanya, juga latar belakang pendidikan akademis yang diperoleh di perguruan tinggi, serta profesi kepemangkuan dan kesenimanan yang Ia lakoni memberi pengaruh pada cara pandangnya dalam memahami gender yang kemudian disampaikan dalam karyanya. Selanjutnya dalam karya-karyanya, Mangku Muriati menghadirkan perluasan tema dari tema Pewayangan menjadi tema-tema keseharian khususnya tentang perempuan Bali masa kini dan peran mereka dalam kehidupan sosial. Karya-karya Mangku Muriati mengandung pernyataan ihwal sikapnya sebagai perempuan dalam memandang persoalan gender.
Nos anos de 1970, os governos de Cuba e da União Soviética uniram esforços para construir a Planta Nuclear de Juraguá, localizada nas imediações da cidade de Cienfuegos, Cuba. Um projeto ambicioso e utópico devido à necessidade orçamentária para sustentá-lo.
Para além dos riscos inerentes à geração de energia atômica, a proximidade geográfica com o Estado da Flórida alarmara os Estados Unidos sobre o prenúncio de desenvolvimento de arma nuclear. Anos antes do estabelecimento do projeto, Cuba havia instalado mísseis balísticos de origem russa.
O ideal atômico cubano nunca se completou, consequentemente, nenhuma das aventadas ameaças. O que resta nessa paisagem industrial e na vida em meio aos edifícios inacabados da cidade nuclear (originalmente destinada a receber trabalhadores de Juraguá) ativam continuamente certo aturdimento e a memória, por vezes não fiel, daquele tempo.
Pedro Ernesto Freitas Lima, Emerson Dionisio Gomes de Oliveira
A partir da coincidência da exibição de trabalhos realizados em madeira pelos artistas Eduardo Frota, Eudes Mota e Marcelo Silveira em exposições cujas narrativas curatoriais eram de caráter identitário, questionamos: como curadorias operam narrativas identitárias a partir de determinados materiais – no nosso caso, a madeira –, procedimentos empregados em obras e de dados biográficos do artista? Quais as implicações desse processo? Para isso, confrontaremos análises de obras a discursos curatoriais e proporemos hipóteses sobre o emprego da narrativa identitária enquanto mediador institucional e econômico na inserção desses trabalhos, provenientes de circuitos considerados “locais” ou “periféricos”, em circuitos de dimensão “nacional”.
A partir de perspectivas embasadas nos princípios da cultura visual este artigo discute aspectos identitários do ‘ser professor’ em um mundo globalizado, em permanentes transformações que impõem demandas no campo da educação, da arte e da profissão docente. Nesse contexto o conceito de ‘professor-artista’ e sua identidade híbrida emergem como uma modalidade de performance cultural entrelaçando ações em arte, educação e, principalmente, pesquisa. O texto reúne resultados parciais de uma pesquisa de doutorado em arte e cultura visual cujo trabalho de campo envolveu a participação de oito sujeitos professores de um centro profissionalizante em arte na cidade de Macapá, estado do Amapá. Um espectro de opções pedagógicas oferecidos pela educação da cultura visual associa cotidiano escolar e significações culturais, configura as relações entre sujeitos docentes e discentes criando uma interface de saberes coletivos e individuações/realizações práticas.
Wayang tradition with its Indian epics of Mahabharata and Ramayana adaptations is the Indonesian high culture acknowledged by UNESCO since 2003. Its stories and characterizations has become philosophical, moral ethics and character learning for the young generations. Those Indian epics have acculturated in every aspect of theatrical and visual arts which are presented in shadow puppet theatre. As the part of traditional visual art, the visual aspect of wayang puppet consists of particular and systematic patterns (systems), in relation to role and characterization. In accordance with technological development, the famous epics of wayang are presented through popular modern media such as comic. Comic art is a popular media which adored by children and teenagers due to its visual narrative appeal. Many Indonesian comic artists such as Ardisoma, R.A. Kosasih, Oerip and Teguh Santosa adopt wayang epics through their own styles. The later artist, Teguh Santosa with his unique visual styles, has contributed color in wayang genre of Indonesian comic. Mostly, parallelities between Teguh’s style and the visual system of wayang role and characterization are detected. This paper discusses how visual adaptations of protagonists and antagonists wayang characters into Mahabharata comic series created by Teguh take place. Those visual adaptations are compared with the visual system of Javanese wayang puppetry, analyzed qualitative-descriptively with Sociology of Art and Aesthetical Morphology (Art Critic) methods. The results indicate that Teguh comprehends the essence of Javanese wayang’s visual aspect, since he adapted it with his own style yet still retains the visual system of Javanese wayang role and characterization.
Tradisi Perwayangan dengan adaptasi wiracarita Mahabharata dan Ramayana adalah budaya adiluhung Indonesia yang sudah diakui UNESCO sejak 2003. Kisah-kisah dan penokohannya dijadikan model pembelajaran filsafat, etika moral dan karakter kepada generasi muda. Kisah-kisah tersebut mengalami akulturasi dalam berbagai aspek seni pertunjukan dan senirupa, di mana mereka disajikan dalam pertunjukan wayang kulit. Rupa boneka wayang kulit sendiri sebagai artefak senirupa tradisi memiliki pola yang khas dan sistematis, terkait dengan aspek perwatakan dan raut peranan tokoh. Seiring perkembangan zaman, kisah-kisah terkenal Perwayangan seperti Mahabharata dan Ramayana disajikan melalui media modern populer seperti komik. Komik adalah media populer yang lazim digemari anak-anak dan remaja karena memiliki daya tarik berupa narasi visual. Banyak komikus Indonesia mengadaptasi kisah perwayangan dengan gayanya masing-masing, seperti Ardisoma, R.A. Kosasih, Oerip, termasuk Teguh Santosa. Teguh Santosa (1942 – 2000) dengan kekhasan gaya visualnya telah memberikan nuansa tersendiri dalam komik indonesia khususnya genre perwayangan. Terlebih lagi penulis mendapati adanya kesejajaran pola visual antara gaya Teguh dengan pola rupa wayang kulit terkait perwatakan atau raut peranan tokoh. Tulisan ini mengkaji bagaimana adaptasi visual pada beberapa tokoh wayang protagonis dan antagonis dalam seri komik Mahabharata (1983-1985, 1986-1987) sisipan majalah Ananda dan terbitan Misurind karya Teguh Santosa. Adaptasi visual tersebut diperbandingkan dengan pola visual wayang kulit Jawa, dianalisis secara kualitatif-deskriptif, dengan pendekatan Sosiologi Seni dan Morfologi Estetik (Kritik Seni). Hasil analisis menunjukkan bahwa Teguh sebagai komikus memang memahami betul esensi rupa wayang Jawa, karena ia mengadaptasinya dalam komik dengan gaya visualnya sendiri namun tetap mempertahankan pola visual raut peranan dari wayang kulit Jawa.
Reseña del libro de Barrientos-Bueno, Monica (2017). Dentro del cuadro. 50 presencias pictóricas en el cine. Barcelona: Editorial UOC. 196 pp. Reseña de Irene Raya Bravo
Sahifi Jowhari is one of the most accomplished calligraphers in Sulus living in Safavid era. He wrote poetry as well. Nonetheless, his biography and works in the history of Iranian calligraphy have been only scantily studied. Sahifi was one of the influential men of Zolghadr clan of Shiraz who was brought up and died in Isfahan. The present research aimed to both introduce Sahifi’s available works and group them in different classes from different aspects. The important questions of his research included: In what time span could Sahifi produce his main works? What are the salient features of his inscriptions? This research was followed library research and field studies. All available cases were then examined. Statistical cases included nine inscriptions in Isfahan. The results indicated that one of the inscriptions is in nastaliq and the others are in sulus. Based on the evidence available in Masjid-e-Jami (Gathering mosques), Shahshahan Tomb, Shahzeid Tomb, Jorjir Mosque, Jarchi Mosque and Sorkhi Mosque, all in Isfahan, he created his main works during the last two decades of the 10th Hijri century and during the early two decades of the 11th Hijri century. In addition, the formalistic study of Sahifi’s works imply that his inscriptions, like many other inscriptions of Safavid era, are fairly readily legible; no elaborate calligraphic style has been applied. At the same time, unlike other Safavid inscriptions, the background decorative elements of Sahifi’s calligraphic works have a simple pattern.
Our article is divided into three connected sections. The first one discusses the image of the city in amateur movies, taking into account the cinematic urban archeology of home movies and operational practices of databases, Geographical Information Systems, maps, installations. We propose the notion of “amateur city” as the synthesis of multiple, located views collected in a long period of time projected onto a map. The second section describes the Play the City app, a digital tool to map and navigate the urban space, between the past and the present, through 120 clips of amateur filmmakers. The third part deals with the idea of mapping the “storyworld” of a city through the app and opens up some theoretical perspectives on film images and geo-located systems.
Amidst the clichéd representations of the urban world in Indian cinema in post-independence times, where ‘the urban’ is often perceived as the inevitable vice, there are few directors in both mainstream and regional cinema of India who attempted to dwell on a more engaged and critical reading of the newly emerging urban world and subject in Indian contexts. Within the domain of the Assamese cinema, Bhabendra Nath Saikia and Jahnu Barua have been the two prolific serious film makers who are noted for such engagement of their films with urbanity. This paper aims to describe, analyze and compare the characteristics of the cinematic projections of the urban life and urban subjectivities in the films of Saikia and Barua.
<p class="AbstractText">Artist statement to accompany the work <em>rial and tERROR </em>(2011), included in this issue of <em>Contemporaneity.</em></p>