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Journal articles on the topic 'Mary, Art'

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1

Verdon, Timothy. "Mary in Western Art." IKON 10 (January 2017): 27–34. http://dx.doi.org/10.1484/j.ikon.4.2017003.

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2

MacHardy, Carolyn, and Tom Smart. "The Art of Mary Pratt." Woman's Art Journal 20, no. 2 (1999): 64. http://dx.doi.org/10.2307/1358995.

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3

Belan, Kyra, Mary Beth Edelson, and Amelia M. Trevelyan. "The Art of Mary Beth Edelson." Woman's Art Journal 24, no. 2 (2003): 36. http://dx.doi.org/10.2307/1358785.

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4

Lindsay, Jennifer L. "Mary Walker Phillips: The Art of Knitting." Journal of Modern Craft 8, no. 2 (May 4, 2015): 125–39. http://dx.doi.org/10.1080/17496772.2015.1054702.

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5

Hamlyn, Anne. "Textiles: The Art of Mankind, Mary Schoeser." TEXTILE 11, no. 3 (November 2013): 354–56. http://dx.doi.org/10.2752/175183513x13793321037845.

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6

Hahn, Bera H. "Mary Betty Stevens, MD, FACP, FACR, 1929–1994." Arthritis & Rheumatism 38, no. 3 (March 1995): 444. http://dx.doi.org/10.1002/art.1780380326.

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7

Scheffer, Anne, Ingrid Stevens, and Amanda du Preez. "Hysterical Representation in the Art of Mary Sibande." de arte 52, no. 2-3 (September 2, 2017): 4–28. http://dx.doi.org/10.1080/00043389.2017.1332503.

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8

del Mar Pérez-Gil, María. "Undressing the Virgin Mary: Nudity and Gendered Art." Feminist Theology 25, no. 2 (January 2017): 208–21. http://dx.doi.org/10.1177/0966735016679907.

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Stripping the Virgin Mary of the myths, stories, and dogmas surrounding her is a task that has particularly appealed to a branch of feminist theology which seeks to reclaim her as a figure of female empowerment. This article aims to explore the transformation of Mary’s body into an element of resistance in the work of some contemporary artists. By depicting her nude or semi-nude, artists disrupt the gender values commonly associated with the Virgin and open up alternative possibilities of affirmative selfhood through her body. I contend that, in these works, the Virgin’s body functions as a ‘relational’ body that enters into dialogue with hitherto marginalized categories, such as the carnal, the sensual, the notion of fleshly materiality, or even the excluded sexualities of transgender people.
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9

SEDDON, J. "Mary Watts: The Unsung Heroine of Art Nouveau." Journal of Design History 12, no. 1 (January 1, 1999): 92–93. http://dx.doi.org/10.1093/jdh/12.1.92.

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10

WRIGLEY, R. "Review. Fragonard: Art and Eroticism. Sheriff, Mary D." French Studies 46, no. 3 (July 1, 1992): 335. http://dx.doi.org/10.1093/fs/46.3.335.

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11

Zavgorodnyaya, Galina Yu. "The Images of Mary of Egypt, Mary Magdalene and Cleopatra in Russian Literature: the Christian and the Pagan." Проблемы исторической поэтики 18, no. 2 (May 2020): 42–63. http://dx.doi.org/10.15393/j9.art.2020.8062.

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<p><span lang="EN-US">The article examines the orthodox tradition of paying homage to Venerable Mary of Egypt. The perception of the image of Mary of Egypt is compared with that one of Mary Magdalene in the West-European World, particularly in literature and art. The different forms of interaction between the hagiography of Mary of Egypt and Russian literature are traced: adaptation of the plot, allusions, insertion of the motif of a repented whore. The plot of Cleopatra, as of an impenitent whore, is opposite to a hagiographic plot (by its semantic pole of attraction). Two female images symbolize two divergent paths&nbsp;&mdash; to spiritual rebirth and to the ruin. As a result of the analysis of the works of A.&nbsp;Pushkin, I.&nbsp;Aksakov, N.&nbsp;Leskov, V.&nbsp;Bryusov, A.&nbsp;Remizov it is deduced that both plots turned out to be productive for Russian literature of the 19th century and the beginning of the 20th century, namely because of their paired relationship.</span></p>
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12

Hoffman, Donald L. "Who's Who in the Middle Ages by Mary Ellen Snodgrass." Arthuriana 11, no. 3 (2001): 142–43. http://dx.doi.org/10.1353/art.2001.0019.

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13

Nzegwu, Nkiru. ": Secrecy: African Art That Conceals and Reveals . Mary H. Nooter. ; Secrecy: African Art That Conceals and Reveals [Catalog] . Mary H. Nooter." American Anthropologist 96, no. 1 (March 1994): 227–29. http://dx.doi.org/10.1525/aa.1994.96.1.02a00650.

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14

Wall, Ed. "Constellations versus hero: a conversation with Mary Miss." Journal of the British Academy 9s5 (2021): 7–28. http://dx.doi.org/10.5871/jba/009s5.007.

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By developing frameworks of carefully structured art, science, and urban community collaborations, City as Living Laboratory (CALL) forms constellations of projects that aim to make tangible and address environmental concerns, including the climate crisis, urban equity, and health. Founded by the artist Mary Miss, CALL denies the singularity and monumentality of many public art works to instead focus on �constellations� of situated walks, conversations, and initiatives that lead to specific projects. This article, structured around an interview with Mary Miss, discusses the potential of art practices that organise to create change, empowering people and transforming marginalised landscapes. It reveals how such practices can make visible local environmental conditions while also addressing challenges of the climate crisis.
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15

Klein, Stacy S. "Motherhood and Mothering in Anglo-Saxon England by Mary Dockray-Miller." Arthuriana 12, no. 3 (2002): 124–26. http://dx.doi.org/10.1353/art.2002.0076.

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16

Fisken, Beth Wynne. ""The Art of Sacred Parody" in Mary Sidney's Psalmes." Tulsa Studies in Women's Literature 8, no. 2 (1989): 223. http://dx.doi.org/10.2307/463736.

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17

Bao, Beibei. "Mary Ip: at the intersection of art and science." Lancet Respiratory Medicine 1, no. 4 (June 2013): 290. http://dx.doi.org/10.1016/s2213-2600(13)70112-7.

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18

Joselit, David. "A Conversation with Mary Ellen Carroll." October 170 (October 2019): 120–45. http://dx.doi.org/10.1162/octo_a_00373.

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A wide-ranging and definitive interview with conceptual artist Mary Ellen Carroll, who is best known for works that transpose land art to urban contexts and to questions of public policy such as zoning and access to free Internet service. Carroll describes her practice in terms of “making architecture perform,” which she does through direct interventions in city streets, such as her rotation of a suburban house in prototype 180 (1999–ongoing) so that it's back façade was turned to the street, while it's front faced a public park at the back of the lot, or in Public Utility 2.0 (2015), which sought to provide broadband wireless through unused radio frequencies, otherwise known as Super Wi-Fi, to underserved communities, largely of color, in New Orleans. Carroll is a leading voice at the intersection of urban theory, public policy, and media art, and in this interview, she articulates the several complex layers of her most significant projects to date.
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19

Jenkins, Jacqueline. "Women, Reading, and Piety in Late Medieval England by Mary C. Erler." Arthuriana 14, no. 2 (2004): 92–93. http://dx.doi.org/10.1353/art.2004.0014.

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20

L'Estrange, Elizabeth. "From ‘Pregnant’ to ‘Melancholic’: The Many Guises of Mary Magdalene in Late Medieval Northern Art." Oxford Art Journal 39, no. 1 (March 2016): 152–55. http://dx.doi.org/10.1093/oxartj/kcv040.

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21

Tankard, Paul. "An Art to Depict ‘the Noble and the Heroic’: Tolkien on Adaptation, Illustration and the Art of Mary Fairburn." Journal of Inklings Studies 9, no. 1 (April 2019): 19–42. http://dx.doi.org/10.3366/ink.2019.0025.

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Mary Fairburn is an English-born artist and illustrator of whose long career there is little published trace. However, in 1968, aged 34, she almost become the illustrator of the century's best-selling novel, The Lord of the Rings. To understand both how this did not happen—but also how it almost happened—this essay firstly puts on record Mary Fairburn's life and career, in the context of Tolkien's many other dealings with illustrators. The second half of the essay shows why Tolkien was so drawn to Mary Fairburn's pictures, by examining his own visual aesthetics and what he expected from adaptation, and by considering his comments in correspondence with and about the illustrators whose work he saw, but who ran foul of his insistence on a decisive distinction between art and illustration. Not only did Fairburn respect Tolkien's text, in both atmosphere and detail, which was for him a vital consideration, she also shared many of his own artistic influences and painted in an idiom he found intelligible. The essay draws on unpublished correspondence.
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22

Speed, Clarke K. "The Unseen in African Art: Secrecy: African Art That Conceals and Reveals . Mary H. Nooter." American Anthropologist 97, no. 3 (September 1995): 573–74. http://dx.doi.org/10.1525/aa.1995.97.3.02a00180.

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23

sadek, sherin. "DIFFERENT ATTITUDES OF THE HOLY VIRGIN MARY IN COPTIC ART." Conference Book of the General Union of Arab Archeologists 13, no. 13 (December 1, 2010): 38–66. http://dx.doi.org/10.21608/cguaa.2010.37719.

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24

Stahl, Joan. "INDEX TO NINETEENTH CENTURY AMERICAN ART PERIODICALS. Mary Morris Schmidt." Art Documentation: Journal of the Art Libraries Society of North America 19, no. 1 (April 2000): 51. http://dx.doi.org/10.1086/adx.19.1.27949059.

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25

Lane, Anne Marie. "COURTLY ART OF THE ANCIENT MAYA. Mary Miller , Simon Martin." Art Documentation: Journal of the Art Libraries Society of North America 23, no. 2 (October 2004): 49. http://dx.doi.org/10.1086/adx.23.2.27949323.

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26

McLean, Thomas. "Family Portraits: The Life and Art of Alice Mary Chambers." Victorians: A Journal of Culture and Literature 133, no. 1 (2018): 69–83. http://dx.doi.org/10.1353/vct.2018.0006.

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27

Guseva, Zulfiya U., and Galina V. Alekseeva. "The Image of the Virgin Mary in the Visual Arts of Modern Russia." ICONI, no. 3 (2021): 48–57. http://dx.doi.org/10.33779/2658-4824.2021.3.048-057.

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The article is devoted to the issue of the continuity of the Russian pictorial tradition and the representation of spiritual meanings in contemporary Russian art. The authors aims to consider the image of the Virgin Mary as part of the cultural code of Russia. The object of the research is the materials of the visual art works by contemporary Russian artists of the late 20th and early 21st centuries, studied from the perspective of their Byzantine origins. The subject of this research is the image of the Virgin Mary in contemporary Russian visual art. The result of the research is an understanding of the forms of transformation of the canon of spiritual tradition in contemporary art.
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28

Badir, Patricia. "Medieval Saints: A Reader, and: Medieval Hagiography: An Anthology ed. by Mary-Ann Stouck." Arthuriana 11, no. 4 (2001): 144–47. http://dx.doi.org/10.1353/art.2001.0080.

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29

Jones, J. Jennifer. "The Art of Redundancy: Sublime Fiction and Mary Shelley’sThe Last Man." Keats-Shelley Review 29, no. 1 (April 2015): 25–41. http://dx.doi.org/10.1179/0952414215z.00000000055.

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30

Harding, George E. "The Pilgrimage Motif in the Works of the Medieval German Author Hartmann von Aue by Mary Vandegrift Mills." Arthuriana 7, no. 2 (1997): 140–41. http://dx.doi.org/10.1353/art.1997.0075.

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31

Davidson, Caroline. "Women's Worlds: The Art and Life of Mary Ellen Best 1809-1891." Woman's Art Journal 8, no. 1 (1987): 51. http://dx.doi.org/10.2307/1358345.

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32

Alland,, Alexander. "Playing with Time: Art and Performance in Central Mali. Mary Jo Arnoldi." Journal of Anthropological Research 52, no. 2 (July 1996): 231–33. http://dx.doi.org/10.1086/jar.52.2.3630205.

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33

Hunter, Jim Ernest. "Blessed Art Thou among Women? Mary in the History of Christian Thought." Review & Expositor 83, no. 1 (February 1986): 35–49. http://dx.doi.org/10.1177/003463738608300105.

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34

Wix, Linney. "Looking for What's Lost: The Artistic Roots of Art Therapy: Mary Huntoon." Art Therapy 17, no. 3 (January 2000): 168–76. http://dx.doi.org/10.1080/07421656.2000.10129699.

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35

Masquelier, Adeline. ": Playing with Time: Art and Performance in Central Mali . Mary Jo Arnoldi." American Anthropologist 98, no. 4 (December 1996): 899–900. http://dx.doi.org/10.1525/aa.1996.98.4.02a00440.

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36

Walsh, Lauren. "Mirrors of Memory: Freud, Photography, and the History of Art: Mary Bergstein." Photography and Culture 4, no. 2 (July 2011): 243–47. http://dx.doi.org/10.2752/175145211x12992393431610.

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37

Trejo, Silvia. "The Art of Mesoamerica. From Olmec to Aztec, de Mary Ellen Miller." Anales del Instituto de Investigaciones Estéticas 15, no. 57 (August 6, 1986): 232. http://dx.doi.org/10.22201/iie.18703062e.1986.57.1343.

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38

Holmes, Morgan. ""Just Say 'Yes'!": Mary Ferguson-Paré and the Art of Influential Leadership." Nursing Leadership 24, no. 1 (April 22, 2011): 23–29. http://dx.doi.org/10.12927/cjnl.2011.22330.

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39

Collins, Thomas J. ": History and the Prism of Art: Browning's Poetic Experiments. . Mary Ellis Gibson." Nineteenth-Century Literature 43, no. 3 (December 1988): 411–14. http://dx.doi.org/10.1525/ncl.1988.43.3.99p0190o.

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40

Palmer, Caroline. "Colour, Chemistry and Corsets: Mary Philadelphia Merrifield's Dress as a Fine Art." Costume 47, no. 1 (January 1, 2013): 3–27. http://dx.doi.org/10.1179/0590887612z.00000000012.

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The Victorian writer Mary Philadelphia Merrifield (1804–1889) exploited her considerable knowledge of art and science in order to validate the study of fashion and to raise it in seriousness as a topic. Merrifield covered a broad range of topics in her publishing career, ranging from fresco and fashion to flora and fauna; she was an important contributor to debates about the materials and techniques of painting, the diffusion of colour theory and the aestheticization of dress. This article will demonstrate how her Dress as a Fine Art (1854) challenged prevailing stereotypes, not by denying women's fascination with fashion, but by associating it with higher intellectual principles. In particular it will show how her scholarly approach to fashion countered the long-standing notion that women were interested only in ‘idle fripperies’.
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41

Kyprianides, Christine. "A FEW WORDS ABOUT MISS MARY HOLMES." Victorian Literature and Culture 45, no. 3 (August 25, 2017): 527–47. http://dx.doi.org/10.1017/s1060150317000043.

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From May 1850 to January 1851, the Lady's Newspaper and Pictorial Times of London featured a series of articles entitled “A Few Words about Music” by “M. H.” The author was the governess, composer, and Catholic convert Mary Holmes (1815–1878). Over the course of several months, Holmes extolled the value of music in women's education, offered practical advice on practicing the piano, recommended suitable repertoire for students, and provided useful guidelines for teaching music to children. In 1851, the articles were expanded into a small book and published by J. Alfred Novello as A Few Words about Music: Containing Hints to Amateur Pianists; to Which Is Added a Slight Historical Sketch of the Rise and Progress of the Art of Music, by M. H.
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42

Alvarez, B. "The Cross That Dante Bears: Pilgrimage, Crusade, and the Cruciform Church in the Divine Comedy by Mary Alexander Watt." Arthuriana 16, no. 1 (2006): 86–88. http://dx.doi.org/10.1353/art.2006.0056.

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43

Ellis, Harold. "Mary Seacole: Self Taught Nurse and Heroine of the Crimean War." Journal of Perioperative Practice 19, no. 9 (September 2009): 304–5. http://dx.doi.org/10.1177/175045890901900907.

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Mary Jane Seacole was born Mary Grant in Kingston Jamaica in 1805. Her father was a Scottish army officer and her mother a free Jamaican black, (slavery was not fully abolished in Jamaica until 1838). Her mother ran a hotel, Blundell Hall, in Kingston and was a traditional healer. Her skill as a nurse was much appreciated, as many of her residents were disabled British soldiers and sailors. It was from her mother that Mary learned the art of patient care, and she also assisted at the local British army hospital.
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44

Robertson, Elizabeth. "The Place of God in "Piers Plowman" and Medieval Art. Mary Clemente Davlin." Speculum 78, no. 2 (April 2003): 492–94. http://dx.doi.org/10.1017/s0038713400168873.

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45

Magrone, Paola, Sara Massenzi, and Ana Millan Gasca. "Rhythmical pulsation: art, mimesis and mathematics in primary school following Mary Everest Boole." Journal of Mathematics and the Arts 13, no. 1-2 (April 3, 2019): 100–111. http://dx.doi.org/10.1080/17513472.2018.1536938.

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46

Tankard, Paul. ""Akin to my own Inspiration": Mary Fairburn and the Art of Middle-earth." Tolkien Studies 14, no. 1 (2017): 133–54. http://dx.doi.org/10.1353/tks.2017.0010.

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47

Bertolet, Anna Riehl. "American Colonial Women and Their Art: A Chronological Encyclopedia by Mary Ellen Snodgrass." Early Modern Women 13, no. 2 (2019): 113–15. http://dx.doi.org/10.1353/emw.2019.0007.

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48

Siska, Patricia. "A FLIGHT WITH FAME: THE LIFE AND ART OF FREDERICK MACMONNIES. Mary Smart." Art Documentation: Journal of the Art Libraries Society of North America 16, no. 1 (April 1997): 30–31. http://dx.doi.org/10.1086/adx.16.1.27948877.

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49

Yedinak, Emily. "RECLAIMING FEMALE AGENCY: FEMINIST ART HISTORY AFTER POSTMODERNISM. Norma Broude , Mary D. Garrard." Art Documentation: Journal of the Art Libraries Society of North America 25, no. 1 (April 2006): 75. http://dx.doi.org/10.1086/adx.25.1.27949426.

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50

Kathryn Ready. "Reading Mary as Reader: The Marian Art of Dante Gabriel and Christina Rossetti." Victorian Poetry 46, no. 2 (2008): 151–74. http://dx.doi.org/10.1353/vp.0.0009.

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