Journal articles on the topic 'Philip Guston'

The term New York School is usually applied to a number of American visual artists working in and around Manhattan from the early 1940s through to the late 1950s. The group included abstract expressionists, abstract impressionists and action painters; among its leading lights were Willem de Kooning, Mark Rothko, Jackson Pollock, Philip Guston and Franz Kline. The typical features of New York School art were innovative individual expression and a rejection of past tradition. And while this led to the development of a number of independent styles, rather than a single group style, the overall result was a characteristic American avant-garde approach to art which had much influence internationally.

The paintings by Filippo Caramazza were made during years of protracted expectation of the major retrospective of paintings: Philip Guston Now. Delay was caused by significant debate between major receiving institutions as to their responsibilities when exposing provocative imagery to public view. Potential for misjudgement was a foremost concern in planning publications and installations. As if to manage a sense of deprivation, Caramazza imaginatively substitutes the real paintings, currently withheld, as postcard re-presentations, as if to mark their existence in absentia. The faithful painterly address to detail of image and technique suggest his reverence for the presence of the original works without attempting to replicate their powerful impression. The passive form of copying, a ‘humble address’ to the original paintings, stands in contrast with the authoritative nature of the institutional debate. Much of the concern with public reception of the paintings focused on issues raised by the contemporary ‘Black Lives Matter’ movement and references to the Ku Klux Klan (KKK) within Guston’s work. Effectively the museums decided to acknowledge but defuse problematic content. This article takes the view that the politics of Guston’s paintings address sociopolitical and personal issues generally, as well as formal painterly issues in contemporary American painting. Taking these ideas further, Caramazza’s paintings offer an opportunity to consider how museums shape critical and theoretical narratives in the construction of displays and a consideration of how painting may act as a critical witness.

Abstract: Renaud, the illuminator. Renaud, the chronicler. “JXR” is not exactly recording facts and documents, although he often paints on the basis of “found images,” taking digital photos he collects from websites as a basis for his own work. He is not an archivist either, although he uses collage and routinely incorporates pictures or logotypes into his digital drawings. The chronicling work remains. In Renaud’s oeuvre, the times are being shown in all their glorious stupidity. An optimist nevertheless, the artist exhibits through the grotesque dehiscence of the ordinary the raw nature of survival. By his alliance of artistic métier and critical force, of iconoclastic crudeness and reflection on society, of laughter and precision, Renaud’s art is undoubtedly related to that of Honoré Daumier, George Grosz, or Philip Guston. JXR has in common with all three painters that he excels at displaying the ridicule of adventitious grandeur and the vulgarity of the norm.

Professor Gustav Adolf Michaelis was an outstanding German obstetrician-gynecologist, one of the founders of scientific obstetrics. He gained worldwide recognition for his studies on the “sacral rhombus”, named after him the “rhombus of Michaelis”. Dr. Michaelis was an honest, hardworking and rather critical person, so in 1847, he did not instantly accept the ideas of Ignaz Philipp Semmelweis’s on “preventing puerperal fever”. Only in 1848, Michaelis introduced the compulsory chlorine hand washing in his clinic and made sure that mortality had dropped significantly. He was very depressed when he realized how many women (including his beloved niece) died from postpartum fever due to unsanitary obstetric practices. On August 8, 1848, Gustav Adolf Michaelis committed suicide.

Anzeigen für Musikdrucke in Zeitungen aus der Zeit um 1740 geben Einblick in die Entwicklung des öffentlichen Geschmacks. Vor diesem Hintergrund sticht umso bemerkenswerter die bekannte Zeitungsgeschichte hervor, die Bachs Fugenimprovisation in Potsdam im Mai 1747 beschreibt. Es ist möglich, dass dieser Bericht, in dem J. S. Bachs kontrapunktische Kunst besonders hervorgehoben wird, von einer Gruppe von Musikern lanciert wurde, die ein aktives Interesse an diesem Thema hatten. Möglicherweise war auch Bachs Sohn Carl Philipp Emanuel daran beteiligt. (Übertragung des englischen Resümees am Ende des Bandes)

Gustav Philip Creutz and Gustaf Fredrik Gyllenborg, both born in 1731, were two major authors who developed pastoral and epic poetry in Swedish and who were also known for their literary friendship. In Swedish and Finnish national literature, they are known as representatives of a supposedly light, rococo style that fell out of fashion in the nineteenth century. By proposing a queer reading of their poetry, this article takes a new approach to their works, arguing that these can be used as valuable sources for the history of gender, genderqueer and feelings of love and friendship. While previous studies have generally analysed Creutz’s and Gyllenborg’s works separately, they are here seen as a mutual venture in the context of a shifting, gendered public space, however within a strongly classical framework, which allowed the authors to play at several intertextual levels to appeal to the sensitivities of different readers.

Es gibt es nur sehr wenige Geburtshelfer (und Gynäkologen), deren Porträts auf Münzen oder Medaillen dargestellt wurden. Eine Ausnahme stellt Ignaz Philipp (ungar.: Ignác Fülöp) Semmelweis (1818–1865) dar, der für die Aufdeckung von Ursachen des sog. Kindbettfiebers 1 nach seinem Tode den Ehrentitel „Retter der Mütter“ erhielt. Auf einer interessanten Medaille aus dem Jahr 1983 wurde ihm der Kieler Geburtshelfer Gustav Adolf Michaelis (1798–1848) zur Seite gestellt (Abb. 1).

This morning I unintentionally stumbled across the annual Cherry Blossom Parade in Washington, DC. It was probaly little different than any other American public parade, full of decorated floats and oversized balloons interspersed between uniformed marching bands from high schools all over the country. What caught my attention was the ‘foreign’ element in the parade – three groups that represented Japan, land of the cherry blossom. Two of these groups were local martial arts associations: one representing the Ryuku Islands, the other, Okinawa. The men and women of both contingents, obviously multiethnic, were dressed alike in stereotypical Japanese martial arts costumes (complete with coloured headbands). Participants paused every few steps to demonstrate kicks and poses, then proceeded on to the sound of traditional Japanese music played through loudspeakers. The third group was the official Japanese delegation, flown over especially for the parade. I'm not sure what I expected – perhaps a float of graceful kimono-clad Japanese women waving cherry blossom branches to the ethereal sound of the shakuhachi. Instead, to my surprise our ears were assailed by a familiar John Philip Sousa march played with gusto by a Japanese high school band. The only difference between this band and its American counterparts was that the musicians did not wear unisex military uniforms: all wore fuchsia pink school blazers, with long white pants for the boys and short white skirts for the girls (Sarkissian 1994).

The history of the “Golden Fleece” Order in Europe dates back to the 15th century and coincides with the epoch of formation of anti-Ottoman coalitions. Its founder, is Philip III the Good, Duke of Burgundy, whose one of the most powerful countries in Europe stretched from Switzerland to the Netherlands. Philip dedicated the introduction of this order to his own wedding (1430, January 10). This European order is interesting from various points of view, both in reference to the Black Sea, and in terms of Georgia's connection with the West, as well as with anti-Ottoman coalitions. A question arises. Why did the Europeans take as the main European award an order, which was superior to the highest order of all the European kingdoms, and even called the “Golden Fleece”. Obviously, this name leads to the Colchian world and seafaring of Colchis, to the Black Sea, and this cannot be accidental. The romanticization of the past was observed both in Europe and in Georgia at different times during the period of anti-Ottoman coalitions, the legend of the Golden Fleece was distinguished by its recognizability and popularity. European missionaries who came to Georgia, showing their great interest in Georgia and its history, paid special attention to Medea and the Argonauts. They also emphasized that the Ottomans suffered the biggest defeat and disaster in the battles with the Georgians. They considered this also in the general Christian perspective. This conditioned also the event that the Europeans included Georgians everywhere in the plans of the anti-Ottoman coalition. It is significant that after the beginning of the anti-Ottoman movement the Europeans for the first time addressed the Georgians, and they responded immediately, and the Georgians especially mention this in their correspondence with the Europeans. In relation to the “Golden Fleece”, it is important that the missionaries draw attention to Georgia as a maritime country and note the connection of Georgia with the seas and marine life. In this regard too, the importance and role of the Black Sea, its strategic location, were especially considered. De Peyssonnel (XVII-XVIII cc.) emphasized Georgia's location between the Black and Caspian seas. And the Europeans of this period, while touching on the maritime themes in their works, also mentioned the factor of Christian Georgia, which they considered a part of Europe. For centuries, for the West the Black Sea was also one of the ways to meet the Georgian world, it was so during the period of anti-Ottoman coalitions too, when the Black Sea gained even greater political charge, especially against the background of the tendency of Islamization of the Black Sea, which Georgia was confronting. Posing the question in this way gives us a reason to note that the historical excursion of the West in connection with the "Golden Fleece" and its presentation as an order should not be accidental. In fact, in the form of this order, emphasis is placed on the importance of the Black Sea, which for the Europeans was also the way to India, and the Georgian kings always especially noted this in their relationships with them. The relevance and international importance of the connection of the Black and Mediterranean seas were also well understood in the West. We have also mentioned how the Europeans, in particular even the Italians, at what extent saw Georgians as serious rivals on the Black Sea, and because of them, unlike Constantinople, they could not achieve privileges in Trabzon. Taking this circumstance into account and calling on appropriate materials, we proved that the Italians moved the Catholic center from Myrna to Tbilisi, the capital city of that country, where they saw the most serious rival in the form of Georgians on the Black Sea and in Trabzon (XVI century). The Historian Giuseppe Canale especially notes that trade on the Black Sea conditioned enrichment of Venice, Pisa and Genoa, the Golden Age. The Roman Church also received the largest income from trade with the Black Sea. In connection with Georgians, Europeans focus on one more circumstance, which is directly related to their great authority in the international arena. Europeans used to wear Georgian clothes while traveling in the Middle East to feel themselves safe and secure. According to F. Avril, “everyone was afraid of this dress in Persia”. In addition, one French traveler writes: How did the Turks consider them to be Georgians as they were dressed in Georgian clothes and treated them with amazing respect. After the overthrow of the Byzantine Empire by the Ottomans, this Order, in a situation containing danger for the Georgian and Western Christian worlds, was also perceived from the general Christian point of view as consolidating Christians. For this purpose, they attached great importance to giving international resonance to the “Golden Fleece” Order. As mentioned, by doing so, also the focus was put on the region as the most important part of the world, which significantly determined world politics from ancient times. So, the importance of the “Golden Fleece” Order should be analyzed, first of all, in the context of anti-Ottoman coalitions, since its origin is mainly related to this event of international importance, which was manifested in the mobilization of the Christian world (including Georgia). For Georgia itself, first of all, it was to free itself from the Muslim world. As for the Europeans, they were interested in a stable situation in Georgia. So, the Order of the “Golden Fleece” should be also considered a kind of symbolic confrontation between the Christian world and the Islamic world. The Black Sea has been within the limits of Europeans’ interest for centuries, and in the Middle Ages they gave the Black Sea their names: “Mere Nigrum” (Black Sea), “Mare Maggiore” (Great Sea), “Mer Noir” (Black Sea), etc. We also paid attention to the dynamics of the popularity of the “Golden Fleece” Order. Along with its growth, information about Georgians and the importance of their involvement in anti-Ottoman coalitions also increases. The fact that Georgians were the first to establish contact with its founder, Philip III the Good Burgundian, is also to be taken into account. We do not consider it accidental that as soon as Giorgi VIII establishes a connection with him, he immediately focuses on the Black Sea as a part of the anti-Ottoman movement. He includes Trabzon as well, and this merits attention for the Georgian policy on the Black Sea was related to the interests of Trabzon, which the Ottomans knew well and opposed them in every way. As it is known, Trabzon, which in the Middle Ages was also referred to as the "Land of the Mingrelians", was a part of the ancient Colchian world from time immemorial, and once upon a time the Black Sea was also called the "Sea of ​​the Colchians" (Strabo), and even earlier, according to European maps, the “Pasiani Sea”, which is the same Colchis Sea. It is also significant that the Europeans at a certain stage of the anti-Ottoman movement called this sea the “Sea of ​​the Mingrelians” (for example, on De Vita's map), which is a late reflection of the above-mentioned names. In addition, the “Sea of ​​the Mingrelians” (was denoting also Western Georgia) was opposed to the “Kara Deniz” (which means the Black Sea). This means that the Europeans reflected the contradictions and political antagonism on the names of the Black Sea. It should be noted here that the missionaries who came to Georgia, called Levan II, the leader of Odishi who supported the anti-Ottoman coalition, “Chief of Colchis” and “King of Colchis”. This historical excursion evokes also associations with the Order of the “Golden Fleece”. Neither is accidental that Georgians care about Jerusalem in the conditions of the anti-Ottoman movement, since Jerusalem was an important center of the anti-Ottoman movement. As we can see, the Europeans, especially the Italians, observed the influence and positions of the Georgians not only on the Black Sea, but also in Jerusalem, based on the existing rivalry between them. So, since ancient times, Georgia has attracted attention with its strategic location, connection with the Black Sea, and also the Argonauts throughout the Middle Ages. They obviously also had in mind the promotion of Colchis by chroniclers, writers and artists related to the Colchian world over the centuries and the presentation of the Colchian world also from a maritime perspective. We think that all these factors led to the recognition of the “Golden Fleece” as the highest order of Europe. “The Order of the Golden Fleece”, together with the activation of the past, was well suited to the situation created in the anti-Ottoman movement and the international politics of that time in general. The following circumstance also attracts attention. The increase in popularity of the “Golden Fleece” Order corresponded to activation of the Georgian and European world in the anti-Ottoman movement. During the reign of the King Philip II of Spain (1558-1598), an important event took place and under the auspices of the “Golden Fleece”. We mean the naval battle of Lepanto in 1571. The Ottoman fleet was defeated in this battle. This prevented advancement of the Ottomans towards Europe. Don Juan, the illegitimate son of Charles V (1500-1558) and half-brother of Philip II, a Knight of the Order of the “Golden Fleece” was leading this battle. A descendant of Philip the Good of Burgundy, the only daughter of Charles the Bold marries the future Holy Roman Emperor Maximilian Habsburg. From this time onwards, the Order of the “Golden Fleece” will become the main order of the Habsburg dynasty. The founder of the “Golden Fleece” Order, Philip the Good of Burgundy, was not only active in the political arena, he was also a famous philanthropist. His activities coincide with the zenith of development Dutch art and the greatest artists - van der Eyck, van der Weyden, Hugo van der Gus and others were creating. The thing is that in 1450 Hugo Van der Weyden made a portrait of Philip the Good, with the order and a necklace of the “Golden Fleece”. After that, in 1460 Van der Weyden created portraits of Philip's son, the future prince Charles the Bold, and portraits of Philip's illegitimate son Anthony, decorated with the Order of the “Golden Fleece”. The same should be said about the portraits of Charles V (1599-1558) created by the genius Titian (one of them is on horseback). Such portraits were also created later. For example, the portrait of Louis XV by Charles van Loo and others. The “Golden Fleece” Order has never ceased its existence and is still one of the most prestigious orders. Its knights are Queen Elizabeth II of Great Britain, King Carl XVI Gustaf of Sweden, Emperor Kohito of Japan, former King Albert II of Belgium, Queen Margaret II of Denmark, King Harold V of Norway, King Abdullah of Saudi Arabia, former Secretary General of NATO Javier Solana, and others.

Abstract Background The pathogenesis of inflammatory bowel disease (IBD) which includes Crohn’s disease (CD) and ulcerative colitis (UC), is believed to involve activation of the intestinal immune system in response to the gut microbiome among genetically susceptible hosts. IBD has been historically regarded as a disease of developed nations, though in the past two decades there has been a reported shift in the epidemiological pattern of disease. High-income nations with known high prevalence of disease are seeing a stabilization of incident cases, while a rapid rise of incident IBD is being observed in developing nations. This suggests that environmental exposures may play a role in mediating the risk of developing IBD. The potential environmental determinants of IBD across various regions is vast, though medications have been increasingly recognized as one broad category of risk factors. Purpose Several medications have been considered to contribute to the etiology of IBD. This study assessed the association between medication use and risk of developing IBD using the Prospective Urban Rural Epidemiology (PURE) cohort. Method This was a prospective cohort study of 133,137 individuals between the ages of 20-80 from 24 countries. Country-specific validated questionnaires documented baseline and follow-up medication use. Participants were followed prospectively at least every 3 years. The main outcome was development of IBD, including CD and UC. Short-term (baseline but not follow-up use) and long-term use (baseline and subsequent follow-up use) was evaluated. Results are presented as adjusted odds ratios (aOR) with 95% confidence intervals (CI). Result(s) During the median follow-up of 11.0 years [interquartile range (IQR) 9.2-12.2], we recorded 571 incident cases of IBD (143 CD and 428 UC). Higher risk of incident IBD was associated with baseline antibiotic use [aOR: 2.81 (95% CI: 1.67-4.73), p=0.0001] and hormonal medication use [aOR: 4.43 (95% CI: 1.78-11.01), p=0.001]. Among females, previous or current oral contraceptive use was also associated with IBD development [aOR: 2.17 (95% CI: 1.70-2.77), p=5.02E-10]. NSAID users were also observed to have increased risk of IBD [aOR: 1.80 (95% CI: 1.23-2.64), p=0.002], which was driven by long-term users [aOR: 5.58 (95% CI: 2.26-13.80), p<0.001]. All significant results were consistent in direction for CD and UC with low heterogeneity. Conclusion(s) Antibiotics, hormonal medications, oral contraceptives, and long-term NSAID use were associated with increased odds of incident IBD after adjustment for covariates. Please acknowledge all funding agencies by checking the applicable boxes below Other Please indicate your source of funding below: Salim Yusuf is supported by the Heart & Stroke Foundation/Marion W. Burke Chair in Cardiovascular Disease. The PURE Study is an investigator-initiated study funded by the Population Health Research Institute, the Canadian Institutes of Health Research (CIHR), Heart and Stroke Foundation of Ontario, support from CIHR’s Strategy for Patient Oriented Research (SPOR) through the Ontario SPOR Support Unit, as well as the Ontario Ministry of Health and Long-Term Care and through unrestricted grants from several pharmaceutical companies, with major contributions from AstraZeneca (Canada), Sanofi-Aventis (France and Canada), Boehringer Ingelheim (Germany and Canada), Servier, and GlaxoSmithkline, and additional contributions from Novartis and King Pharma and from various national or local organisations in participating countries; these include: Argentina: Fundacion ECLA; Bangladesh: Independent University, Bangladesh and Mitra and Associates; Brazil: Unilever Health Institute, Brazil; Canada: Public Health Agency of Canada and Champlain Cardiovascular Disease Prevention Network; Chile: Universidad de la Frontera; China: National Center for Cardiovascular Diseases; Colombia: Colciencias, grant number 6566-04-18062; India: Indian Council of Medical Research; Malaysia: Ministry of Science, Technology and Innovation of Malaysia, grant numbers 100 -IRDC/BIOTEK 16/6/21 (13/2007) and 07-05-IFN-BPH 010, Ministry of Higher Education of Malaysia grant number 600 -RMI/LRGS/5/3 (2/2011), Universiti Teknologi MARA, Universiti Kebangsaan Malaysia (UKM-Hejim-Komuniti-15-2010); occupied Palestinian territory: the UN Relief and Works Agency for Palestine Refugees in the Near East, occupied Palestinian territory; International Development Research Centre, Canada; Philippines: Philippine Council for Health Research & Development; Poland: Polish Ministry of Science and Higher Education grant number 290/W-PURE/2008/0, Wroclaw Medical University; Saudi Arabia: the Deanship of Scientific Research at King Saud University, Riyadh, Saudi Arabia (research group number RG -1436-013); South Africa: the North-West University, SANPAD (SA and Netherlands Programme for Alternative Development), National Research Foundation, Medical Research Council of SA, The SA Sugar Association (SASA), Faculty of Community and Health Sciences (UWC); Sweden: grants from the Swedish state under the Agreement concerning research and education of doctors; the Swedish Heart and Lung Foundation; the Swedish Research Council; the Swedish Council for Health, Working Life and Welfare, King Gustaf V’s and Queen Victoria Freemasons Foundation, AFA Insurance, Swedish Council for Working Life and Social Research, Swedish Research Council for Environment, Agricultural Sciences and Spatial Planning, grant from the Swedish State under the Läkar Utbildnings Avtalet agreement, and grant from the Västra Götaland Region; Turkey: Metabolic Syndrome Society, AstraZeneca, Turkey, Sanofi Aventis, Turkey; United Arab Emirates (UAE): Sheikh Hamdan Bin Rashid Al Maktoum Award For Medical Sciences and Dubai Health Authority, Dubai UAE. Disclosure of Interest C. Pray: None Declared, N. Narula Grant / Research support from: Neeraj Narula holds a McMaster University Department of Medicine Internal Career Award. Neeraj Narula has received honoraria from Janssen, Abbvie, Takeda, Pfizer, Merck, and Ferring, E. C. Wong: None Declared, J. K. Marshall Grant / Research support from: John K. Marshall has received honoraria from Janssen, AbbVie, Allergan, Bristol-Meyer-Squibb, Ferring, Janssen, Lilly, Lupin, Merck, Pfizer, Pharmascience, Roche, Shire, Takeda and Teva., S. Rangarajan: None Declared, S. Islam: None Declared, A. Bahonar: None Declared, K. F. Alhabib: None Declared, A. Kontsevaya: None Declared, F. Ariffin: None Declared, H. U. Co: None Declared, W. Al Sharief: None Declared, A. Szuba: None Declared, A. Wielgosz: None Declared, M. L. Diaz: None Declared, R. Yusuf: None Declared, L. Kruger: None Declared, B. Soman: None Declared, Y. Li: None Declared, C. Wang: None Declared, L. Yin: None Declared, M. Erkin: None Declared, F. Lanas: None Declared, K. Davletov: None Declared, A. Rosengren: None Declared, P. Lopez-Jaramillo: None Declared, R. Khatib: None Declared, A. Oguz: None Declared, R. Iqbal: None Declared, K. Yeates: None Declared, Á. Avezum: None Declared, W. Reinisch Consultant of: Speaker for Abbott Laboratories, Abbvie, Aesca, Aptalis, Astellas, Centocor, Celltrion, Danone Austria, Elan, Falk Pharma GmbH, Ferring, Immundiagnostik, Mitsubishi Tanabe Pharma Corporation, MSD, Otsuka, PDL, Pharmacosmos, PLS Education, Schering-Plough, Shire, Takeda, Therakos, Vifor, Yakult, Consultant for Abbott Laboratories, Abbvie, Aesca, Algernon, Amgen, AM Pharma, AMT, AOP Orphan, Arena Pharmaceuticals, Astellas, Astra Zeneca, Avaxia, Roland Berger GmBH, Bioclinica, Biogen IDEC, Boehringer-Ingelheim, Bristol-Myers Squibb, Cellerix, Chemocentryx, Celgene, Centocor, Celltrion, Covance, Danone Austria, DSM, Elan, Eli Lilly, Ernest & Young, Falk Pharma GmbH, Ferring, Galapagos, Genentech, Gilead, Grünenthal, ICON, Index Pharma, Inova, Janssen, Johnson & Johnson, Kyowa Hakko Kirin Pharma, Lipid Therapeutics, LivaNova, Mallinckrodt, Medahead, MedImmune, Millenium, Mitsubishi Tanabe Pharma Corporation, MSD, Nash Pharmaceuticals, Nestle, Nippon Kayaku, Novartis, Ocera, Omass, Otsuka, Parexel, PDL, Periconsulting, Pharmacosmos, Philip Morris Institute, Pfizer, Procter & Gamble, Prometheus, Protagonist, Provention, Robarts Clinical Trial, Sandoz, Schering-Plough, Second Genome, Seres Therapeutics, Setpointmedical, Sigmoid, Sublimity, Takeda, Therakos, Theravance, Tigenix, UCB, Vifor, Zealand, Zyngenia, and 4SC, Advisory board member for Abbott Laboratories, Abbvie, Aesca, Amgen, AM Pharma, Astellas, Astra Zeneca, Avaxia, Biogen IDEC, Boehringer-Ingelheim, Bristol-Myers Squibb, Cellerix, Chemocentryx, Celgene, Centocor, Celltrion, Danone Austria, DSM, Elan, Ferring, Galapagos, Genentech, Grünenthal, Inova, Janssen, Johnson & Johnson, Kyowa Hakko Kirin Pharma, Lipid Therapeutics, MedImmune, Millenium, Mitsubishi Tanabe Pharma Corporation, MSD, Nestle, Novartis, Ocera, Otsuka, PDL, Pharmacosmos, Pfizer, Procter & Gamble, Prometheus, Sandoz, Schering-Plough, Second Genome, Setpointmedical, Takeda, Therakos, Tigenix, UCB, Zealand, Zyngenia, and 4SC, P. Moayyedi: None Declared, S. Yusuf: None Declared

This article focuses on the relationship between Giorgio de Chirico's artwork and American criticism. It starts from the distorted and misrepresented view created by André Breton (and widely disseminated in the USA especially through James Thrall Soby's exhibitions and books) of an ‘early’ de Chirico, a leading painter of international art until 1917–1918, and a ‘late’ de Chirico, artistically doomed from 1919 until 1978, the year of his death. As an early indication of a more correct interpretation, I have focused on the great de Chirico exhibition held at the New York Cultural Center in 1972 that featured works ranging from 1911 to the early 1970s. Despite many negative reviews from American critics, still bound by modernist stereotypes, the exhibition was highly appreciated by major American artists such as Philip Guston and was the first spark of a dialogue between de Chirico and Warhol destined to yield important results in the ‘After de Chirico’ exhibition in 1982. The article then analyses the new climate that, since the 1980s, has fostered a proper reappraisal of de Chirico's entire oeuvre also in the USA, through a series of exhibitions, essays and articles up to 2023, finally dispelling the cliché of the ‘late’ de Chirico.

Hell, since my text’s got to fit on seven pages, I’ll need to race through only a few of upwards of three hundred paintings by JF—that many good ones anyway, he cracks—and I’ll have to shrug off altogether a thousand drawings, a number of sculptures and prints, even several performances, videos, and video-installations (some tapes were stolen, others JF’s planning to have fixed to see what’s on them). Of course and as usual, no one’s bothered to write down this history. Well, here goes, and it won’t be the most elegant beginning.

Faltan ocho años para 2019, fecha en la que se desarrolla un fragmento fundamental en la historia de Rick Deckard, el policía Blade Runner, creado por Philip K. Dick para la novela ¿Sueñan los androides con ovejas eléctricas?, de 1968, transcodificado por Ridley Scott en la película insigne de 1982. A pesar de que sería demasiado difícil predecir el aspecto que tendrá la ciudad de Los Ángeles en 2019, y aún más arduo anticipar la existencia de objetos, entornos, funciones y acciones de este futuro tan cercano, se puede inferir cuáles no serán sus aciertos proféticos: automóviles voladores, lluvia ácida, colonias espaciales para radicales traslados domiciliarios o la convivencia con replicantes, idénticos en aspecto y superiores en funcionalidad a seres humanos y animales. Sin embargo, no estamos a ocho años del futuro que representaron estos visionarios en sus respectivas obras; asunto irrelevante, por cierto, pues lo que se plantea aquí no es un asunto de pertinencia profética. Lo que sí resulta en definitiva interesante es intentar evaluar el trabajo colectivo de visualización de un futuro (cualquiera), proyectado hace 30 años, bajo los códigos culturales estéticos de un decenio ecléctico y, en algunos casos, reaccionario ante las utopías.La preocupación por la verdad sería un asunto de especulación y absurda interpretación profética, así que la valoración de lo verosímil es el camino que tal vez permita, además de superar la perspectiva del gusto (dispuesto por nuestra cultura y predispuesto por nuestra naturaleza), elevar una reflexión estética pertinente.

Eight die in the Philippines from red-tide molluscs, Tim Wyatt ………………………………………………1 Artificial respiration saves two from fatal PSP in Canada, F.J R.‘Max’ Taylor………………………………..1 Cholera and the environment, Paul R. Epstein .......………………………………………………………..….2 Monitoring in Belfast Lough, W.J. McCaughey & J.N.Campbell ………………………………………………………………3 Intergovernmental panel recommends concerted HAB action, Henrik Enevoldsen ………………………4 An appeal from Rumania, Pia Elena Mihnea…………………………………………………………………..4 Red-Tide Research and Monitoring Programme in South East Asia, Peter G. Nix……………………… 5 Blue-Green Algae in Australia, Phillip Johnstone ………………………………………………6 Massive Bloom of Toxic Blue-Green Algae in Australian Rivers, Gustaf M. Hallegraeff …………………….7 2nd Luso-Spanish Meeting on Toxic Phytoplankton, Shellfish Toxicity and Prevention Measures, Maria Antonia de M. Sampayo ….……………………………………………………………………………………...7 Future events………………………………………………………………………………………………...8

Introduction Eating is one of the most quintessential activities of human life. Because of this primacy, eating is, as food anthropologist Sidney Mintz has observed, “not merely a biological activity, but a vibrantly cultural activity as well” (48). This article posits that the current awareness of climate change in the Western world is animating such cultural activity as the Slow Food movement and is, as a result, stimulating what could be seen as an evolutionary change in popular foodways. Moreover, this paper suggests that, in line with modelling provided by the Slow Food example, an increased awareness of the connections of climate change to the social injustices of food production might better drive social change in such areas. This discussion begins by proposing that contemporary foodways—defined as “not only what is eaten by a particular group of people but also the variety of customs, beliefs and practices surrounding the production, preparation and presentation of food” (Davey 182)—are changing in the West in relation to current concerns about climate change. Such modification has a long history. Since long before the inception of modern Homo sapiens, natural climate change has been a crucial element driving hominidae evolution, both biologically and culturally in terms of social organisation and behaviours. Macroevolutionary theory suggests evolution can dramatically accelerate in response to rapid shifts in an organism’s environment, followed by slow to long periods of stasis once a new level of sustainability has been achieved (Gould and Eldredge). There is evidence that ancient climate change has also dramatically affected the rate and course of cultural evolution. Recent work suggests that the end of the last ice age drove the cultural innovation of animal and plant domestication in the Middle East (Zeder), not only due to warmer temperatures and increased rainfall, but also to a higher level of atmospheric carbon dioxide which made agriculture increasingly viable (McCorriston and Hole, cited in Zeder). Megadroughts during the Paleolithic might well have been stimulating factors behind the migration of hominid populations out of Africa and across Asia (Scholz et al). Thus, it is hardly surprising that modern anthropogenically induced global warming—in all its’ climate altering manifestations—may be driving a new wave of cultural change and even evolution in the West as we seek a sustainable homeostatic equilibrium with the environment of the future. In 1962, Rachel Carson’s Silent Spring exposed some of the threats that modern industrial agriculture poses to environmental sustainability. This prompted a public debate from which the modern environmental movement arose and, with it, an expanding awareness and attendant anxiety about the safety and nutritional quality of contemporary foods, especially those that are grown with chemical pesticides and fertilizers and/or are highly processed. This environmental consciousness led to some modification in eating habits, manifest by some embracing wholefood and vegetarian dietary regimes (or elements of them). Most recently, a widespread awareness of climate change has forced rapid change in contemporary Western foodways, while in other climate related areas of socio-political and economic significance such as energy production and usage, there is little evidence of real acceleration of change. Ongoing research into the effects of this expanding environmental consciousness continues in various disciplinary contexts such as geography (Eshel and Martin) and health (McMichael et al). In food studies, Vileisis has proposed that the 1970s environmental movement’s challenge to the polluting practices of industrial agri-food production, concurrent with the women’s movement (asserting women’s right to know about everything, including food production), has led to both cooks and eaters becoming increasingly knowledgeable about the links between agricultural production and consumer and environmental health, as well as the various social justice issues involved. As a direct result of such awareness, alternatives to the industrialised, global food system are now emerging (Kloppenberg et al.). The Slow Food (R)evolution The tenets of the Slow Food movement, now some two decades old, are today synergetic with the growing consternation about climate change. In 1983, Carlo Petrini formed the Italian non-profit food and wine association Arcigola and, in 1986, founded Slow Food as a response to the opening of a McDonalds in Rome. From these humble beginnings, which were then unashamedly positing a return to the food systems of the past, Slow Food has grown into a global organisation that has much more future focused objectives animating its challenges to the socio-cultural and environmental costs of industrial food. Slow Food does have some elements that could be classed as reactionary and, therefore, the opposite of evolutionary. In response to the increasing homogenisation of culinary habits around the world, for instance, Slow Food’s Foundation for Biodiversity has established the Ark of Taste, which expands upon the idea of a seed bank to preserve not only varieties of food but also local and artisanal culinary traditions. In this, the Ark aims to save foods and food products “threatened by industrial standardization, hygiene laws, the regulations of large-scale distribution and environmental damage” (SFFB). Slow Food International’s overarching goals and activities, however, extend far beyond the preservation of past foodways, extending to the sponsoring of events and activities that are attempting to create new cuisine narratives for contemporary consumers who have an appetite for such innovation. Such events as the Salone del Gusto (Salon of Taste) and Terra Madre (Mother Earth) held in Turin every two years, for example, while celebrating culinary traditions, also focus on contemporary artisanal foods and sustainable food production processes that incorporate the most current of agricultural knowledge and new technologies into this production. Attendees at these events are also driven by both an interest in tradition, and their own very current concerns with health, personal satisfaction and environmental sustainability, to change their consumer behavior through an expanded self-awareness of the consequences of their individual lifestyle choices. Such events have, in turn, inspired such events in other locations, moving Slow Food from local to global relevance, and affecting the intellectual evolution of foodway cultures far beyond its headquarters in Bra in Northern Italy. This includes in the developing world, where millions of farmers continue to follow many traditional agricultural practices by necessity. Slow Food Movement’s forward-looking values are codified in the International Commission on the Future of Food and Agriculture 2006 publication, Manifesto on the Future of Food. This calls for changes to the World Trade Organisation’s rules that promote the globalisation of agri-food production as a direct response to the “climate change [which] threatens to undermine the entire natural basis of ecologically benign agriculture and food preparation, bringing the likelihood of catastrophic outcomes in the near future” (ICFFA 8). It does not call, however, for a complete return to past methods. To further such foodway awareness and evolution, Petrini founded the University of Gastronomic Sciences at Slow Food’s headquarters in 2004. The university offers programs that are analogous with the Slow Food’s overall aim of forging sustainable partnerships between the best of old and new practice: to, in the organisation’s own words, “maintain an organic relationship between gastronomy and agricultural science” (UNISG). In 2004, Slow Food had over sixty thousand members in forty-five countries (Paxson 15), with major events now held each year in many of these countries and membership continuing to grow apace. One of the frequently cited successes of the Slow Food movement is in relation to the tomato. Until recently, supermarkets stocked only a few mass-produced hybrids. These cultivars were bred for their disease resistance, ease of handling, tolerance to artificial ripening techniques, and display consistency, rather than any culinary values such as taste, aroma, texture or variety. In contrast, the vine ripened, ‘farmer’s market’ tomato has become the symbol of an “eco-gastronomically” sustainable, local and humanistic system of food production (Jordan) which melds the best of the past practice with the most up-to-date knowledge regarding such farming matters as water conservation. Although the term ‘heirloom’ is widely used in relation to these tomatoes, there is a distinctively contemporary edge to the way they are produced and consumed (Jordan), and they are, along with other organic and local produce, increasingly available in even the largest supermarket chains. Instead of a wholesale embrace of the past, it is the connection to, and the maintenance of that connection with, the processes of production and, hence, to the environment as a whole, which is the animating premise of the Slow Food movement. ‘Slow’ thus creates a gestalt in which individuals integrate their lifestyles with all levels of the food production cycle and, hence to the environment and, importantly, the inherently related social justice issues. ‘Slow’ approaches emphasise how the accelerated pace of contemporary life has weakened these connections, while offering a path to the restoration of a sense of connectivity to the full cycle of life and its relation to place, nature and climate. In this, the Slow path demands that every consumer takes responsibility for all components of his/her existence—a responsibility that includes becoming cognisant of the full story behind each of the products that are consumed in that life. The Slow movement is not, however, a regime of abstention or self-denial. Instead, the changes in lifestyle necessary to support responsible sustainability, and the sensual and aesthetic pleasure inherent in such a lifestyle, exist in a mutually reinforcing relationship (Pietrykowski 2004). This positive feedback loop enhances the potential for promoting real and long-term evolution in social and cultural behaviour. Indeed, the Slow zeitgeist now informs many areas of contemporary culture, with Slow Travel, Homes, Design, Management, Leadership and Education, and even Slow Email, Exercise, Shopping and Sex attracting adherents. Mainstreaming Concern with Ethical Food Production The role of the media in “forming our consciousness—what we think, how we think, and what we think about” (Cunningham and Turner 12)—is self-evident. It is, therefore, revealing in relation to the above outlined changes that even the most functional cookbooks and cookery magazines (those dedicated to practical information such as recipes and instructional technique) in Western countries such as the USA, UK and Australian are increasingly reflecting and promoting an awareness of ethical food production as part of this cultural change in food habits. While such texts have largely been considered as useful but socio-politically relatively banal publications, they are beginning to be recognised as a valid source of historical and cultural information (Nussel). Cookbooks and cookery magazines commonly include discussion of a surprising range of issues around food production and consumption including sustainable and ethical agricultural methods, biodiversity, genetic modification and food miles. In this context, they indicate how rapidly the recent evolution of foodways has been absorbed into mainstream practice. Much of such food related media content is, at the same time, closely identified with celebrity mass marketing and embodied in the television chef with his or her range of branded products including their syndicated articles and cookbooks. This commercial symbiosis makes each such cuisine-related article in a food or women’s magazine or cookbook, in essence, an advertorial for a celebrity chef and their named products. Yet, at the same time, a number of these mass media food celebrities are raising public discussion that is leading to consequent action around important issues linked to climate change, social justice and the environment. An example is Jamie Oliver’s efforts to influence public behaviour and government policy, a number of which have gained considerable traction. Oliver’s 2004 exposure of the poor quality of school lunches in Britain (see Jamie’s School Dinners), for instance, caused public outrage and pressured the British government to commit considerable extra funding to these programs. A recent study by Essex University has, moreover, found that the academic performance of 11-year-old pupils eating Oliver’s meals improved, while absenteeism fell by 15 per cent (Khan). Oliver’s exposé of the conditions of battery raised hens in 2007 and 2008 (see Fowl Dinners) resulted in increased sales of free-range poultry, decreased sales of factory-farmed chickens across the UK, and complaints that free-range chicken sales were limited by supply. Oliver encouraged viewers to lobby their local councils, and as a result, a number banned battery hen eggs from schools, care homes, town halls and workplace cafeterias (see, for example, LDP). The popular penetration of these ideas needs to be understood in a historical context where industrialised poultry farming has been an issue in Britain since at least 1848 when it was one of the contributing factors to the establishment of the RSPCA (Freeman). A century after Upton Sinclair’s The Jungle (published in 1906) exposed the realities of the slaughterhouse, and several decades since Peter Singer’s landmark Animal Liberation (1975) and Tom Regan’s The Case for Animal Rights (1983) posited the immorality of the mistreatment of animals in food production, it could be suggested that Al Gore’s film An Inconvenient Truth (released in 2006) added considerably to the recent concern regarding the ethics of industrial agriculture. Consciousness-raising bestselling books such as Jim Mason and Peter Singer’s The Ethics of What We Eat and Michael Pollan’s The Omnivore’s Dilemma (both published in 2006), do indeed ‘close the loop’ in this way in their discussions, by concluding that intensive food production methods used since the 1950s are not only inhumane and damage public health, but are also damaging an environment under pressure from climate change. In comparison, the use of forced labour and human trafficking in food production has attracted far less mainstream media, celebrity or public attention. It could be posited that this is, in part, because no direct relationship to the environment and climate change and, therefore, direct link to our own existence in the West, has been popularised. Kevin Bales, who has been described as a modern abolitionist, estimates that there are currently more than 27 million people living in conditions of slavery and exploitation against their wills—twice as many as during the 350-year long trans-Atlantic slave trade. Bales also chillingly reveals that, worldwide, the number of slaves is increasing, with contemporary individuals so inexpensive to purchase in relation to the value of their production that they are disposable once the slaveholder has used them. Alongside sex slavery, many other prevalent examples of contemporary slavery are concerned with food production (Weissbrodt et al; Miers). Bales and Soodalter, for example, describe how across Asia and Africa, adults and children are enslaved to catch and process fish and shellfish for both human consumption and cat food. Other campaigners have similarly exposed how the cocoa in chocolate is largely produced by child slave labour on the Ivory Coast (Chalke; Off), and how considerable amounts of exported sugar, cereals and other crops are slave-produced in certain countries. In 2003, some 32 per cent of US shoppers identified themselves as LOHAS “lifestyles of health and sustainability” consumers, who were, they said, willing to spend more for products that reflected not only ecological, but also social justice responsibility (McLaughlin). Research also confirms that “the pursuit of social objectives … can in fact furnish an organization with the competitive resources to develop effective marketing strategies”, with Doherty and Meehan showing how “social and ethical credibility” are now viable bases of differentiation and competitive positioning in mainstream consumer markets (311, 303). In line with this recognition, Fair Trade Certified goods are now available in British, European, US and, to a lesser extent, Australian supermarkets, and a number of global chains including Dunkin’ Donuts, McDonalds, Starbucks and Virgin airlines utilise Fair Trade coffee and teas in all, or parts of, their operations. Fair Trade Certification indicates that farmers receive a higher than commodity price for their products, workers have the right to organise, men and women receive equal wages, and no child labour is utilised in the production process (McLaughlin). Yet, despite some Western consumers reporting such issues having an impact upon their purchasing decisions, social justice has not become a significant issue of concern for most. The popular cookery publications discussed above devote little space to Fair Trade product marketing, much of which is confined to supermarket-produced adverzines promoting the Fair Trade products they stock, and international celebrity chefs have yet to focus attention on this issue. In Australia, discussion of contemporary slavery in the press is sparse, having surfaced in 2000-2001, prompted by UNICEF campaigns against child labour, and in 2007 and 2008 with the visit of a series of high profile anti-slavery campaigners (including Bales) to the region. The public awareness of food produced by forced labour and the troubling issue of human enslavement in general is still far below the level that climate change and ecological issues have achieved thus far in driving foodway evolution. This may change, however, if a ‘Slow’-inflected connection can be made between Western lifestyles and the plight of peoples hidden from our daily existence, but contributing daily to them. Concluding Remarks At this time of accelerating techno-cultural evolution, due in part to the pressures of climate change, it is the creative potential that human conscious awareness brings to bear on these challenges that is most valuable. Today, as in the caves at Lascaux, humanity is evolving new images and narratives to provide rational solutions to emergent challenges. As an example of this, new foodways and ways of thinking about them are beginning to evolve in response to the perceived problems of climate change. The current conscious transformation of food habits by some in the West might be, therefore, in James Lovelock’s terms, a moment of “revolutionary punctuation” (178), whereby rapid cultural adaption is being induced by the growing public awareness of impending crisis. It remains to be seen whether other urgent human problems can be similarly and creatively embraced, and whether this trend can spread to offer global solutions to them. References An Inconvenient Truth. 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