Academic literature on the topic 'Painting, Israeli'

Flowers of Galilee breaks new ground in modern political discourse. Thisbook recommends a democratic one-state solution in all of historicalPalestine and the return of the Palestinians to rebuild their villages. Thebeautiful front cover painting by Suleiman Mansour of Jerusalem lovinglydepicts a Palestinian family, children seated on a donkey, walking past a hillcovered with olive trees. Similarly, Israel Shamir’s essays portray the peaceful,pastoral landscape of the Holy Land and the humanity of its inhabitants,juxtaposed against the ugliness and inhumanity of Jewish racism.These thought-provoking essays, written in Jaffa during the al-AqsaIntifada in 2001-02, call for Jews to leave their sense of exclusivity andplead for human equality. The author, a Russian immigrant to Israel in 1969,followed his meditations to their inevitable conclusion, renounced Judaism,and was baptized in the Palestinian Orthodox Christian Church ofJerusalem. A brilliant storyteller with a vast knowledge of history, he discussescurrent events and their global implications with brutal honesty andtenderness. His clear insights and lyrical use of language to illustrate social,religious, and political complexities make him the Khalil Gibran of our time.An important chapter, “The Last Action Heroes,” memorializes theSpring 2002 siege of Bethlehem. The Israeli army surrounded 40 monksand priests and 200 Palestinians seeking refuge in the Church of Nativity.For a month, “people starved ... Stench of corpses and of infected woundsfilled the old church” (p. 63). The UN did nothing, but a few InternationalSolidarity Movement activists from America and Europe, including theauthor’s son, broke the siege. One group distracted the soldiers while theothers rushed into the church’s gates, brought food and water, and helpednegotiate a surrender.Shamir deconstructs the legal fictions of the state of Israel and the elusivePalestinian state: “Israelis who would like to live in peace with theirPalestinian neighbors ... cannot counteract the raw muscle of the AmericanJewish leadership” (p.179). He further dissects the Jewish Holocaust cultand other Zionist public relations tactics. He exposes the two-state solutionas a political bluff, calls on the world to cut off aid to Israel, and admonishesthe Muslim world for indulging in usury ...

This paper explores the developments and trends in higher education from a pedagogical perspective (specifically, multidisciplinary curricula) and research perspective (the interdisciplinary approach), and traces them from a last resort option to their recognition as a legitimate development with added value. The paper focuses on a case study that integrates two disciplines, art and literature, based on the poem by the Israeli poet Rachel entitled My Book of Poems and the painting The Scream by Norwegian artist Eduard Munch. The interdisciplinary approach opens up possibilities of enriching, expanding horizons, and breaking boundaries, and can grant graduates of the higher education system a cultural perspective suitable for the current generation of students, who typically use multiple interactive media and platforms, often simultaneously. This paper may shed light on teaching and learning of many diverse fields. The case study illustrates the joy of interdisciplinary learning and its academic benefits, despite the fact that for years, higher education institutions have tended to refer to researchers’ specializations in specific academic disciplines. This case study may serve as a model or source of inspiration for multidisciplinary learning involving motifs and topics that traditionally represent specific disciplines.

Dorot Ruth, Mosaic of Israel’s landscapes as an expression of geographical, cultural, and religious diversity. “Images” vol. XXV, no. 34. Poznań 2019. Adam Mickiewicz University Press. Pp. 87–113. ISSN 1731-450X. DOI 10.14746/i.2019.34.06.
 Israel is tiny in its dimensions, yet huge in the spectrum of its landscapes. It is ancient in its history, yet young as a state. In honor of the 70th independence day of the State of Israel, celebrated in 2018, this paper presents a mosaic of 12 landscape paintings, from the country’s most southern point to the most northern one, by Israeli artists who represent, in diverse styles, the state’s geographic and historic wealth in a visual-artistic sense.

Abstract. In 2008, excavations at Herodium revealed magnificent secco wall paintings and stucco decorations adorning the central chamber at the top of the royal theatre. The wall paintings, dated to the first century B.C.E., have been preserved up to a height of 6 meters. However, shortly after the discovery, salts weathering and structural faults caused severe damages to the decorations. The conservation process to restore the wall paintings lasted almost a decade. These efforts helped stabilize the state of wall painting, but in a very fragile manner, while the deterioration factors are still present, any slight change in the condition of the enclosure, could damage the paintings. This study is aimed at assisting the conservators in developing a tool that will offer a glance to the hidden threats at the subsurface, and by that help protect historic monuments from salt weathering. This paper will describe an innovative methodology with particular emphasis on novel multimodal convolutional neural networks (CNNs) technologies to process data of non-destructive testing (NDT) for detection and mapping soluble salts at the subsurface of ancient wall paintings. Prior to preforming the system protocol in situ, a laboratory simulation was carried out to study thermochemical behaviour of soluble salts, chlorides and sulphates, within different subsets. The preliminary results of the simulation will be presented in this paper.

AbstractIn 1906, on the occasion of the Rembrandt jubilee, Jozef Israels bore witness to his lifelong admiration of Rembrandt and his art, conjuring up a picture of the master working on the Night Watch. The vision he evoked was of a painter in the throes of creation, 'dipping his broadest brushes deep into the paint of his large palette' in order to give more power and relief to certain areas of the painting. The author contends that this description is not consistent with what really went on in 17th-century studios. Numerous arguments support the hypothesis that up into the 19th century palettes were not only much smaller than the 19th-century ones envisioned by Jozef Israels, but that they did not usually carry the complete range of available oil-based pigments. On thc contrary, painters adhered to the diehard tradition of loading their palettes with a limited number of tints suitable for painting a certain passage. Support for this proposition comes from various directions. The most important sources are paintings of studio scenes and self-portraits of painters with their palettes. Examination of the depicted palettes, an examination conducted on the actual paintings, has yielded plausible grounds for assuming that painters strove for verisimilitude in their renderings of palettes. This is borne out by the surprising consistency of the examined material. On certain 15 th and 16th-century representations of St. Luke painting the Madonna, his palette is seen to contain only a few shades of blue, with occasionally white and black. Other palettes on which a greater variety of colours are depicted are incomplete, representing the range needed for the parts of the painting which were the most important and most diflicult to paint - the human skin. Texts by De Mayerne and Beurs gave rise to this assumption. One of the chief duties of the apprentice was to prepare his master's palettes. According to a dialogue in the late 17th-century Volpato manuscript, the master's mere indication of which part of the painting he was going to work on sufficed for the apprentice to prepare the palette. This implies that a specific number of pigments were necessary for the depiction of a particular element of reality. The idea is supported by the countless recipes for the depiction of every part of the visible world which have been handed down to us, notably in Willem Beurs' book but in other sources too. The implication is that the method of a 17th-century artist differed fundamentally from that of artists of the second half of the 19th century and the 20th century. Whereas there are substantial grounds for assuming that painters of the latter period tended to work up an entire painting more or less evenly, painters of earlier centuries executed their work - over an underdrawing or an underpainting in sections, on a manner which is best compared with the 'giornate' in fresco painting. This kind of method does not necessarily mean that a painter did not proceed from a tonal conception of an entire painting. Indeed, Rembrandt's manner of underpainting shows that his aims did not differ all that much from, say, Jozef Israels. Technical and economic circumstances are more likely the reason why painters continued to work in sections in the Baroque. With regard to the economic aspect: grinding pigments was a lengthy operation and the resulting paint dried fast. Consequently, no more pigments were prepared than necessary, so as to avoid waste. With regard to the technical aspect: before the development of compatible tube paints, whose uniformity of substance and behaviour are guaranteed by all manner of means, painters had to take into account the fact that every pigment had its own characteristics and properties; some pigments were not amenable to mixing, others were transparent by nature, other opaque, etc. This is best illustrated by paintings of the 15th and 16th centuries. However, the tradition persisted into the 17th century and was also carried on by Rembrandt, as scientific research has shown. Neutron-activating radiographic examination reveals that certain pigments only occur in isolated areas (as far as these pigments were not used in the monochrome undcrpainting). Scrutiny of paint samples has moreover revealed that a layer of paint does not as a rule contain more than two to five, or in very exceptional cases six, pigments. Having been made aware of this procedure, however, we can also observe it in stylistic characteristics of the painting, and we realize that for the aforesaid reasons a late Rembrandt is more akin to a Raphael than to a Jozef Israels. In the 19th-century discussion of the relationship of style and technique, figures like Semper contended that this relationship was an extremely close one. Riegl, proceeding from the concept of 'Kunstwollen', regarded technique as far less important, more as the 'frictional coefficient' in the realization of a style; while not denying technique's effect on style, Riegl did not consider its influence to be as crucial as Semper did. Paul Taylor's recent research into the concept of 'Houditng' have demonstrated the extent to which aspects as tone and colour served to create an illusion of space in the 17th century, the chief priority being the painting as a tonal and colouristic entity. If we assume that the working principles of a 15th and a 17th-century painter did not fundamentally differ, it becomes clear that the pictorial 'management' involved in attuning tones and colours so convincingly as to produce the tonal unity so typical of Baroque painting, was quite an achievement. The technical and economic limitations mentioned above in connection with the palette may thus be seen as exemplifying Riegl's view of technique as a frictional coefficient in achieving pictorial ends.

In this contribution the author goes deeper into the life, the oeuvre and the network of the all but forgotten artist Bramine Hubrecht (1855-1913). At the centre is one of her paintings – four veiled young girls entirely dressed in white in a church interior. This work is now in Museum Catharijneconvent. The painting was previously attributed to Isaac Israels (1865-1934) on the basis of two false signatures. New information has meant that it can now be identified as a work by the painter Bramine Hubrecht. One of her sketchbooks in the Rijksmuseum and a watercolour in the Pulchri Cabinet, a unique artists’ initiative in The Hague, helped in unravelling the story. These two works, which show exactly the same girls, can beattributed to Hubrecht with absolute certainty. New biographical information has reinforced this new attribution and also sheds light on the meaning of the subject. These ‘brides’ prove to be part of the Processione dei Misteri del Venerdì Santo,which is still held every year on the evening of Good Friday in Taormina, the little village in Sicily where Hubrecht lived at the beginning of the twentieth century. The new attribution has also prompted research into Hubrecht’s life and works – research which has not been carried out until now.

Abstract My article examines various artworks from Europe and Israel that portray and are inspired by the Book of Ruth. While in Jewish sources such as the Talmud (Yevamot 47b) Ruth is seen as an immigrant and a convert to Judaism, European artists since the seventeenth century highlighted different episodes and aspects of the biblical story that suited their social, political, and religious worldviews. Notably, the expansion of colonialism during the nineteenth century transformed the depictions of Ruth. While in the canvases of painters such as Pieter Lastman and Jan Victors Ruth is depicted as a model of religious identification, in the paintings of Joseph Anton Koch and Francesco Hayez she epitomises “oriental” otherness. Furthermore, while early European painters underscore the immigration of Ruth, Hayez represents Ruth as a dweller of the “East.” Zionist artists were influenced by European traditions of depicting the Book of Ruth but developed a unique fusion between strategies of identification and differentiation. Artists such as Ze’ev Raban (1890–1970) portrayed the story of Ruth as both ancient and contemporary, while imitating and appropriating Palestinian tropes in order to imagine the Zionist narrative of homecoming. The contemporary Israeli artist Leor Grady (b. 1966), on the other hand, addresses questions of immigration and homecoming while exploring the Book of Ruth in his solo exhibition Bethlehem (2019, Tel Aviv). While Raban’s illustrations ignore the Jewish experience of exile, Grady’s oeuvre epitomises what the Israeli historian Amnon Raz-Krakotzkin sees as “exile within sovereignty.” Instead of recounting a linear historical narrative that begins with exile and culminates with the return to the Promised Land, Grady underscores that every return is also a departure and every departure a return. In this manner, Grady foregrounds the voices silenced by Zionist historiography and challenges the exclusion of the Palestinian narrative.

This paper claims the heraldry of the twelve tribes of Israel as a distinct iconographic invention in post-Reformation England. It is argued that the theme became popular during the reign of King James, a period usually regarded as iconophobic. Little-studied examples of church wall-painting are understood in relation to analogous bible illustrations and writings which have been ignored by historians of this period. The depictions of the twelve patriarchs themselves, part of a ‘Laudian’ beautification of Burton Latimer church in the 1630s, during the incumbency of Robert Sibthorpe allows exploration of the shifting meanings of this Reformation subject.

Thesis (M.A.)--University of Missouri-Columbia, 2008.<br>The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on August 22, 2008) Includes bibliographical references.

This thesis investigates the changes in the Israeli and Jewish-American public perception of Holocaust memory in the late 1990s and early 2000s, and offers an elaborate comparative analysis of public reactions to art about the Holocaust. Created by the inheritors of Holocaust memory, second and third-generation Jews in Israel and America, the artworks titled Your Colouring Book (1997) and Live and Die as Eva Braun (1998), and the group exhibition Mirroring Evil. Nazi Imagery/Recent Art (2002) were hosted at art institutions emblematic of Jewish culture, namely the Israel Museum in Jerusalem, and the Jewish Museum in New York. Unlike artistic representation by first generation, which tends to adopt an empathetic approach by scrutinizing experiences of Jewish victimhood, these artworks foreground images of the Nazi perpetrators, and thus represent a distancing and defamiliarizing approach which triggered intense media discussions in each case. The public debates triggered by these exhibitions shall constitute the domain for analyzing the emergent counter-positions on Holocaust memory of post-war generations of Jews and for delineating their ideological views and divergent identity stances vis-à-vis Holocaust memory. This thesis proposes a critical discourse analysis of public debates carried out by leading Jewish intellectuals, politicians and public figures in Israel and in America. It suggests that younger generations developed a global discourse which challenges a dominant meta-narrative of Jewish identity that holds victimization and a sacred dimension of the Holocaust as its fundamental tenets.

Les États latins d’Orient ont vu la création d’une société en Terre sainte développant un art syncrétique au carrefour des mondes latin, byzantin et arabe. Outre l’architecture religieuse et militaire, les manuscrits sont également les témoignages d’une culture levantine aux multiples influences. L’étude des œuvres croisées nous a montré une très nette augmentation de la production de manuscrits après le séjour de Louis IX au Proche Orient, ainsi qu’un changement dans la nature même des textes copiés. Les manuscrits liturgiques sont ainsi délaissés au profit de la littérature historique, telle l’Histoire Ancienne jusqu’à César. À partir d’un texte venu de Flandre, les nobles francs de Terre sainte et les enlumineurs à leur service ont recréé un cycle de miniatures pour inscrire leurs images dans la tradition multiculturelle croisée. Des partis-pris artistiques ont ainsi été mis au jour et définis comme des choix conscients visant à personnaliser les copies levantines et les inscrire dans une tradition de près de deux siècles : l’emprunt à différentes traditions artistiques, occidentales et orientales, pour la création des miniatures, la mise en lumière de héros liés à la Terre sainte ou aux Francs, et parfois la figuration de leur environnement oriental. Ces processus de personnalisation des images, replacés dans le contexte de la vie culturelle de Saint Jean d’Acre de la fin du XIIIe siècle, nous amènent à dépasser la constatation de phénomènes d’acculturation à leur milieu oriental pour évoquer, de la part des nobles francs de Terre sainte, une volonté d’affirmer visiblement leur identité sociale collective et leur double culture, entre Orient et Occident<br>The Crusader States have created a society in the Holy Land developing a syncretic art at the crossroads of Latin, Byzantine and Arabic worlds. In addition to religious and military architecture, manuscripts are also evidences of a cosmopolitan Levantine culture. The study of Crusader Art has shown that the painting of manuscripts was revived at Acre in the early 1250’s, after Louis XI’s stay in the Middle East. Secular manuscripts written mostly in Old French became popular, as well as new historical literature. The most popular examples were the Histoire d’Outremer by William of Tyre and the Histoire Ancienne jusqu’à César. This illustrated text was first composed in France for Roger de Lille and brought to the Crusader East in the mid-thirteenth century. Frankish aristocracy and crusader illuminators have created a cycle of miniatures in order to integrate their images in the cosmopolitan Crusader Art. Artistic choices have then come to light and been defined as conscious choices to offer works that represent the best of the Frankish culture of Acre and integrate them in an almost two centuries old artistic tradition : the borrowing from Western and Oriental artistic traditions in order to create their miniatures, the revelation of heroes linked to the Holy Land and the Franks, and sometimes the representation of their Oriental environment. This process of personalization and multicultural content, set within the context of the cultural society of Saint Jean d’Acre at the end of the thirteenth century, are the evidences of the remarkable artistic acculturation of Frankish society in the Holy Land, at the crossroads of the West and the Near East

This paper is intended to serve as a supporting document for the exhibition "No Peace" that was held at the Artery Gallery, 158 King St. W, Kitchener, ON, Canada, March 28 - April 18, 2009. This drawing installation presents the emotional restlessness of an immigrant who lives in a peaceful place but at the same time is tormented by the ongoing war in his homeland. The drawings make use of the vocabulary of abstraction while presenting the physical process of a repetitive line-based action. The work does not illustrate a political narrative but reflect on recent global issues by using the personal language of art. The No Peace installation combines drawing with video, animation, and performance in the hope of gaining a more communicative interaction with the viewer.

This chapter records the ways in which diverse artists, writers, and curators created connections between the momentous developments in Jewish history of the last century and Samuel Hirszenberg's art. It emphasizes the fact that an artist's creation is appreciated, interpreted, and recognized for a range of reasons, and not only for its artistic merit. Following his death, the chapter recounts how Hirszenberg was exalted by various Jewish authors as the Jewish artist, who had touched the soul of the Jews like no one before him and penetrated the depths of their tragic history, their past and present state; who gave the profoundest expression to their exile in a series of paintings; and who had only begun to turn his talented hand to the new world of the Land of Israel. The chapter also traces the impact of Hirszenberg's work and charts its cultural and artistic reception over more than a century in diverse media. It concludes by illuminating how his works of art, like art in general, have engendered intense interaction over time, allowing a wide range of interpretations, references, and quotations.

Abstract In the eleventh and tenth centuries bce, small kingdoms dominated the Near East and writing was not used much. Three peoples had a large influence on later cultures: the Arameans, whose language spread across the Near East; the Phoenicians, who developed an alphabet that was adopted widely; and the Israelites, who are first attested in sources outside the Bible during this era. In the late tenth century, Neo-Assyrian kings began the creation of a huge empire. Ashurnasirpal II was a militaristic ruler who boasted of his conquests, and moved the capital city to Kalhu, which was populated with people from across the empire. The walls of his palace were decorated with stone relief sculptures showing the king’s achievements. The sculptors’ stages of creating the reliefs are reconstructed, including consultation with the king, religious considerations of what to depict, quarrying the stone blocks, and carving and painting the images once the blocks were in place. Many scenes depicted sieges and other military encounters. Deported people are profiled based on their depictions in sculptures from the reigns of several kings. Later, Sargon II moved the Assyrian capital to Dur-Sharrukin and built another palace, also with relief sculptures. Sargon II conquered Samaria in Israel, along with many Levantine cities, and deported tens of thousands of people. His son Sennacherib built another new capital, again with a new palace and more sculptures. He focused one room on the siege of Lachish in Judah; these also provide details about the logistics of deportation.