Relevant bibliographies by topics / Roman visual culture

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Roman visual culture'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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Journal articles on the topic "Roman visual culture"

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Prazak, Lindsay. "Tragic Imagery of War in Roman Visual Culture." Constellations 2, no. 2 (June 7, 2011): 1–20. http://dx.doi.org/10.29173/cons10490.

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In this paper, the scope of Roman attitudes towards warfare is examined through an analysis of Roman artwork and inscriptions in victory monuments. Due to the integral nature of warfare to Roman society, the portrayal of victorious campaigns was essential to the maintenance of the Roman perception of their own indomitable nature. This paper argues that this inherent reinforcing of Roman attitudes was especially important in the wake of the various civil wars and related disputes of the last century of the Republic, and undertakes this analysis with a special emphasis on the portrayal of the conquered to examine the subtleties of perspective towards Roman warfare.
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Swain, S. C. R. "Hellenic culture and the Roman heroes of Plutarch." Journal of Hellenic Studies 110 (November 1990): 126–45. http://dx.doi.org/10.2307/631736.

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Plutarch of Chaeroneia stands almost alone among Greeks of the Roman Empire in displaying in his works an extensive knowledge of, and interest in, Rome and Romans. The knowledge of Roman history and the many notes on Roman institutions and usages seen in the Lives together with the work specifically devoted to Roman customs, the quaest. Rom., and the celebration of Rome's good fortune, the de fort. Rom., testify to his great sympathy with the Roman way of life. For us Plutarch is a unique bridge between Greece and Rome. But what sort of bridge does he himself envisage between Rome and his own world? In particular, how far does Plutarch believe that Romans share his own Hellenic culture? In answering this question I shall argue that in his presentation of Romans Plutarch often shows himself to be conscious that Hellenic culture had been imported to Rome and could never be fully taken for granted among Romans as it could among Greeks, and that as a consequence it is worthwhile for him as a student of character to consider how well and with what benefit Romans absorb it.
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Tomás García, Jorge. "Cultura material y cultura visual de las villae en el ager de Olisipo = Material culture and visual culture of the villae in the ager of Olisipo." Revista de Humanidades, no. 33 (January 9, 2018): 11. http://dx.doi.org/10.5944/rdh.33.2018.18519.

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Resumen: La cultura material en el contexto agrario caracteriza de manera definitiva la cosmovisión de la provincia romana de Lusitania. Este trabajo tiene como objetivo analizar la realidad material de los distintos asentamientos rurales reconocidos como villae en el ager de Olisipo –actual Lisboa-. La riqueza geográfica de la zona (a través del contraste ager-litoral), la variedad económica de los intercambios comerciales (especialmente las factorías de pescado), las influencias artísticas de distintas partes del Imperio (norte de África y península Itálica), y la idiosincrasia propia de Lusitania, conforman un caso de estudio paradigmático para definir los mecanismos de actuación de la cultura material en la zona de Olisipo y su ager.Abstract: Material culture in the agrarian context characterizes the worldview of the Roman province of Lusitania. This article aims to analyze the material reality of the different rural settlements recognized as villae in the ager of Olisipo –Lisbon today-. The geographic richness of the area (contrast ager-littoral), the economic variety of commercial exchanges (especially fish factories), the artistic influences of different parts of the Empire (North Africa and Italian peninsula), and idiosyncrasy of Lusitania, constitute a paradigmatic case study to define the mechanisms of action of the material culture in the area of Olisipio and its ager.
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Doubine, Boris. "Culture classique, culture d'élite, culture de masse. Une mécanique de différenciation." Romantisme 31, no. 114 (2001): 89–100. http://dx.doi.org/10.3406/roman.2001.1050.

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Ventura, Gal. "Roman Charity: Queer Lactations in Early Modern Visual Culture." Cultural and Social History 15, no. 2 (March 15, 2018): 273–74. http://dx.doi.org/10.1080/14780038.2018.1451084.

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Hallett, Christopher H. "Afterword: The Function of Greek Artworks within Roman Visual Culture." Archeologia e Arte Antica 9788879168328 (December 2018): 275–87. http://dx.doi.org/10.7359/832-2018-hall.

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Habetzeder, Julia. "Dancing with decorum. The eclectic usage of kalathiskos dancers and pyrrhic dancers in Roman visual culture." Opuscula. Annual of the Swedish Institutes at Athens and Rome 5 (November 2012): 7–47. http://dx.doi.org/10.30549/opathrom-05-02.

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This article examines two groups of motifs in Roman visual culture: females modelled on kalathiskos dancers, and males modelled on pyrrhic dancers. Eclecticism is emphasized as a strategy which was used to introduce novelties that were appropriate within a Roman cultural context. The figures representing kalathiskos dancers and pyrrhic dancers were both changed in an eclectic manner and this resulted in motifs representing the goddess Victoria, and the curetes respectively. Kalathiskos dancers and eclectic Victoriae occur on many different media at least from the Augustan era and into the 2nd century AD. It is argued here that the establishment of these two motifs in Roman visual culture is closely related to the aesthetics which came to the fore during the reign of Augustus. Thereafter, both kalathiskos dancers and eclectic Victoriae lingered on in the Roman cultural context until many of the material categories on which they were depicted ceased to be produced. Unlike the kalathiskos dancers, the male figures modelled on pyrrhic dancers are so rare within Roman visual culture that we can only assume they were, to some extent, perceived as an inappropriate motif. This can most likely be explained by the negative attitude, amongst the Roman elite, towards male dancing.
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Swan, David. "THE CARNYX ON CELTIC AND ROMAN REPUBLICAN COINAGE." Antiquaries Journal 98 (September 2018): 81–94. http://dx.doi.org/10.1017/s0003581518000161.

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This paper explores the cross-cultural portrayals of an unusual and striking musical instrument, the carnyx, on the coinages of the Romans and the inhabitants of Iron Age Britain and Gaul. Fashioned as a snarling boar, the carnyx was a war horn used by the Gauls and Britons that not only captivated the minds of their artists, but also those of the Romans. This paper studies the cross-cultural phenomenon of its appearance in the coin iconography of the late second to late first centuriesbc. This simultaneous analysis of Roman, Gallic and British coinage reveals that while each culture had a shared belief in the carnyx’s military role, each culture also had its own interpretation of the object’s significance. To the Romans, it was a symbol of the barbarian, to be cherished as a war trophy after a Roman victory, but to those northern Europeans, it was a sign of pride and spiritual significance. An image’s meaning is, therefore, seen to transform as it crosses into a new cultural context.
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STEPHENSON, JOHN. "DINING AS SPECTACLE IN LATE ROMAN HOUSES." Bulletin of the Institute of Classical Studies 59, no. 1 (June 1, 2016): 54–71. http://dx.doi.org/10.1111/j.2041-5370.2016.12019.x.

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Abstract The elements of visual culture preserved in late Roman houses confirm an intense interest in dramatic visual display. This study employs an interpretive lens of spectacle to examine a new form of banquet space amd furnishings in the period, as well as a new style of ‘dinner-theatre’ they served. By considering ancient art as inseparable from active contexts and ephemeral events, a more sophisticated understanding of a society's self-definition through art emerges. Rather than being epiphenomenal to the poliltical culture of late antiquity, spectacle is argued to be central to the creation and contestation of power structures: performance is politics.
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Fine, Steven. "Menorahs in Color: Polychromy in Jewish Visual Culture of Roman Antiquity." Images 6, no. 1 (2012): 3–25. http://dx.doi.org/10.1163/18718000-12340001.

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Abstract In recent years, polychromy has developed as a significant area of research in the study of classical art. This essay explores the significance of this work for interpreting Jewish visual culture during Roman antiquity, through the focal lens of the Arch of Titus Digital Restoration Project. In July 2012, this project discovered that the Arch of Titus menorah was originally colored with yellow ochre paint. The article begins by presenting the general field of polychromy research, which has developed in recent years and resulted in significant museum exhibitions in Europe and the US. It then turns to resistance to polychromy studies among art historians, often called “chromophobia,” and to uniquely Jewish early twentieth-century variants that claimed that Jews were especially prone to colorblindness. After surveying earlier research on polychromy in Jewish contexts, we turn to polychromy in ancient Palestinian synagogue literature and art. Finally, the article explores the significance of polychromy for the study of the Arch of Titus menorah panel, and more broadly considers the importance of polychromy studies for contextualizing Jewish attitudes toward Roman religious art (avodah zarah).
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Dissertations / Theses on the topic "Roman visual culture"

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Buchannan, Sophie Christina Rose. "The art of violence in Roman visual culture." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608069.

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Habetzeder, Julia. "Evading Greek models : Three studies on Roman visual culture." Doctoral thesis, Stockholms universitet, Institutionen för arkeologi och antikens kultur, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-79421.

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For a long time, Roman ideal sculptures have primarily been studied within the tradition of Kopienkritik. Owing to some of the theoretical assumptions tied to this practice, several important aspects of Roman visual culture have been neglected as the overall aim of such research has been to gain new knowledge regarding assumed Classical and Hellenistic models. This thesis is a collection of three studies on Roman ideal sculpture. The articles share three general aims: 1. To show that the practice of Kopienkritik has, so far, not produced convincing interpretations of the sculpture types and motifs discussed. 2. To show that aspects of the methodology tied to the practice of Kopienkritik (thorough examination and comparison of physical forms in sculptures) can, and should, be used to gain insights other than those concerning hypothetical Classical and Hellenistic model images. 3. To present new interpretations of the sculpture types and motifs studied, interpretations which emphasize their role and importance within Roman visual culture. The first article shows that reputed, post-Antique restorations may have an unexpected—and unwanted—impact on the study of ancient sculptures. This is examined by tracing the impact that a restored motif ("Satyrs with cymbals") has had on the study of an ancient sculpture type: the satyr ascribed to the two-figure group "The invitation to the dance". The second article presents and interprets a sculpture type which had previously gone unnoticed—The satyrs of "The Palazzo Massimo-type". The type is interpreted as a variant of "The Marsyas in the forum", a motif that was well known within the Roman cultural context. The third article examines how, and why, two motifs known from Classical models were changed in an eclectic fashion once they had been incorporated into Roman visual culture. The motifs concerned are kalathiskos dancers, which were transformed into Victoriae, and pyrrhic dancers, which were also reinterpreted as mythological figures—the curetes.

At the time of the doctoral defense, the following papers were unpublished and had a status as follows: Paper 1: Accepted. Paper 3: Accepted.

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Newby, Zahara Louise. "Educated fantasies : interpreting the visual arts in the Second Sophistic." Thesis, Courtauld Institute of Art (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.312041.

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Morelli, Angela R. "Representation of gender and sexuality in Roman art, with particular reference to that of Roman Britain." Thesis, University of South Wales, 2005. https://pure.southwales.ac.uk/en/studentthesis/representation-of-gender-and-sexuality-in-roman-art-with-particular-reference-to-that-of-roman-britain(fb4e7985-7ef0-4c8c-b8ce-5da20d010d2c).html.

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The subject matter for this research is the representation of femininities and masculinities in Roman art with particular reference to that of Roman Britain. The study focuses on the visual presentation of gender for specific deities, personifications and figural images in funerary art; this includes concepts of sexuality that in some cases become entwined with the study of gender. I have endeavoured to demonstrate how socially constructed values add to the understandings of gender and Roman art. The first chapter concentrates on Roman concepts relating to masculinities and femininities, detailing how these are portrayed in visual culture. This entails the identification of gender markers in various forms including clothing (for example the toga and stola), jewellery (such as the bulla) and distinct objects (for instance, military paraphernalia, weaving combs and spinning equipment). Following this broad introduction to gender in Roman art, the study then centres on specific deities, commencing with Venus and Mars, then Diana and Apollo, and Minerva and Hercules - each one has a particular gender ascription. I examine these in terms of visual representation and how their specific femininities and masculinities were presented. Personifications and figural funerary art, respectively, are the following and final chapters of the research. The former deals with the use of personifications in Roman art and the latter with patronage and presentation of figural tombstones and inscriptions. Both chapters observe these issues with preference towards the demonstration of gender allocation and any undertones implicated.
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Hartigan, Caitlin Carol. "Image, manuscript, print : Le Roman de la rose, ca. 1481-1538." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:51474485-d7f1-43f9-8fc7-c7132037e75b.

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This thesis examines the transmission and reception of images in Le Roman de la rose manuscripts and printed editions of the late fifteenth and early sixteenth centuries. Through in-depth case studies, I analyse how illustrators, editors, and readers used printed imagery in Rose books ca. 1481-1538, during the period of Rose printed edition production, exploring wider cross-disciplinary issues concerning the history of the book, the relationship between word and image, and readership practices following the advent of French printing. I argue that the mobility of printed imagery, which was facilitated in part by the wider dissemination of woodcuts in workshops, influenced the form and function of images in books. In addition, I problematize the 'transition' from manuscript to print in the later Middle Ages, through an investigation of artisans' personal and professional collaborations and evidence of image sharing between hand-illustrated and printed books. Bookmakers and readers used printed imagery in fascinating ways in books, appropriating and modifying woodcuts in order to engage with certain subjects and motifs. Readers' visual responses to books are under-examined, and I assess how readers' drawings add insight into their understanding of printed editions and those editions' visual iconography. French books contain a large body of evidence pertaining to image production and reception, but printed imagery is often overlooked, despite its potential to shed light on the practices of illustrators, editors, and readers. I provide new strategies for examining patterns of printed image production, circulation, and reception in the visual presentations of manuscripts and printed editions of this period. I also deepen understanding of the Rose and its consumption in the later Middle Ages and Renaissance, probing the role of images in books.
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Leblond, Diane. "Optiques de la fiction. Pour une analyse des dispositifs visuels de quatre romans britanniques contemporains : Time's arrow de Martin Amis, Gut Symmetries de Jeanette Winterson, Cloud Atlas de David Mitchell, Clear de Nicola Barker." Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCC251/document.

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À l’aube du XXIe siècle, la fiction britannique se trouve aux prises avec des représentations conflictuelles du voir. Inscrite dans le contexte du « tournant visuel », elle rend compte de la place prépondérante que les technologies et médias visuels occupent dans l’espace culturel. Dans le même temps, elle entre en dialogue avec un discours anxieux, qui met en avant l’idée d’une crise du visuel. Privilégié pendant des siècles comme le plus intellectuel et le plus noble des sens, le voir semble devenu l’un des lieux où s’orchestrent la manipulation et le contrôle des citoyens, surveillés et exposés au spectacle du capitalisme tardif. Faisant état de ces inquiétudes, la fiction élabore une poétique et un imaginaire de l’optique dans lesquels un sens trouve cependant à se construire. Contre l’exercice d’une autorité visuelle supposée absolue, elle produit des dispositifs dont le fonctionnement subvertit les processus d’assujettissement visuel, et invente de nouvelles pratiques de subjectivation. Ce travail implique un changement de paradigme dans notre appréhension du voir. À la confrontation dichotomique d’un sujet qui voit et d’un objet visible, notre corpus substitue des scènes de rencontre, dans lesquelles le regard se fait réciproque. L’imaginaire épistémologique qui associait la perception visuelle à une forme de connaissance, et la concevait ainsi comme un processus d’appropriation, laisse alors place à une conception politique et éthique du voir, selon laquelle le sujet émerge sous le regard de semblables dont il est, immédiatement, responsable. Ainsi voir c’est toujours s’offrir au regard de l’autre, et prendre le risque que l’échange prenne un tour inattendu, que la reconnaissance dérape. Cette appréhension de l’expérience visuelle, qui compose avec ses imperfections et envisage le lien réciproque par lequel le sujet et le sens émergent, nous engage à envisager une phénoménologie pragmatique de la lecture
At the turn of the 21st century, British fiction finds itself negotiating conflicting perceptions of vision. In the context of the “visual turn,” it reflects the increasingly influential role that visual technologies and media play in today’s cultural landscape. At the same time, it addresses anxious accounts of what is often presented as a crisis of the visual. For centuries vision was celebrated as the most intellectual of the senses; today, however, it is more often presented as a key component in practices of manipulation and control. Far from standing as a master of the visible world, the seeing subject appears as subjugated, living as he does under constant surveillance, and among the simulacra of the late capitalist spectacle. While taking such concerns into account, contemporary fiction creates optical dispositives that subvert the mechanisms of visual subjectification, and pave the way for new practices of subjectivation. This calls for a shift in the paradigms used to delineate the workings of vision. The novels we analyse here leave behind optical models defined by the binary separation between seeing and seen, subject and object. What they create instead are visual encounters in which one pair of eyes necessarily meets another. The epistemological understanding of visual perception as a vehicle of knowledge is replaced by a political and ethical interpretation of vision: the seeing subject emerges under the gaze of others, whom he acknowledges as his responsibility. In seeing therefore we run the risk that the encounter might go awry, that recognition might turn into misrecognition. This conception of visual experience emphasises the reciprocal structures of discourse and perception within which subjects and meanings emerge, but also reckons with the imperfections inherent in any interactive exchange between seeing and speaking subjects. It suggests that we engage with the phenomenology of reading through the pragmatics of discourse
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Rodríguez, López-Ros Sergi. "ROMIPÉN. LA IDENTITAT GITANA. Aproximació filosòfica a la identitat de les persones de cultura gitana." Doctoral thesis, Universitat Ramon Llull, 2009. http://hdl.handle.net/10803/9227.

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Tot i la proliferació de recerques sobre l'ètnia gitana, cap autor ha pogut encara donar resposta a la qüestió central sobre la seva realitat: qui és gitano i, sobretot, què significa ser gitano. Aquesta tesi doctoral reflexiona sobre la realitat d'aquest grup des de cinc vessant filosòfiques: l'epistemologia (anàlisi de l'origen, els mecanismes i el sentit del coneixement entre els gitanos, per interpretar com es configuren els conceptes de veritat i mentida entre els gitanos), l'antropologia (anàlisi de la forma d'entendre, entre els gitanos, dels conceptes de persona, llibertat, treball, comunitat i història, en tant que elements que configuren la cosmovisió gitana), l'ètica (anàlisi dels conceptes d'acte lliure, normes de convivència i educació moral, per interpretar com es configuren els conceptes de bé i mal entre els gitanos), l'estètica (anàlisi de les formes de percepció, el criteri estètic, les formes d'expressió i la presència de «lo gitano» dins l'art i la literatura, per interpretar com es configuren els conceptes de bellesa i lletjor entre els gitanos) i la filosofia de la religió (anàlisi de les actituds gitanes davant l'absolut i la consciència de la pròpia finitud, interpretant sobretot com es configura la resposta transcendent). Tot això s'emmarca, de forma prèvia, dins una aproximació històrica i demogràfica que ajuda a comprendre el marc dins el qual es desplega l'existència gitana. L'ús d'aquesta metodologia permet superar els paradigmes de l'etnologia i la sociologia que han dominat la reflexió de temàtica gitana des de mitjans del segle XX fins a l'actualitat. A través d'observacions personals, dels testimonis de persones d'ètnia gitana i de persones que han treballat amb elles i de l'anàlisi crítica dels llibres i articles produïts al respecte, així com de la producció artística i literària de la cultura gitana, s'interpretaran les actituds profundes que ―de forma més o menys conscient― rauen sota la mentalitat gitana, fins a singularitzar una definició de la «gitanitat» o «essència gitana» que pugui ser extensible a tots els gitanos i gitanes del món, tot i la seva diversitat. Aquesta comuna matriu identitària és el que anomenem romipēn, una forma de pensar que impregna totes les dimensions de l'existència gitana.
Pese a la proliferación de investigaciones sobre la etnia gitana, ningún autor ha podido aún dar respuesta a la cuestión central sobre su realidad: quién es gitano y, sobre todo, qué significa ser gitano. Esta tesis doctoral reflexiona sobre esa realidad desde cinco vertientes: la epistemología (análisis del origen, los mecanismos y el sentido del conocimiento entre los gitanos, para interpretar cómo se configuran los conceptos de verdad y de mentira entre los gitanos), la antropología (análisis de la forma de concebir, entre los gitanos, los conceptos de persona, libertad, trabajo, comunidad e historia, en tanto que elementos que configuran la cosmovisión gitana), la ética (análisis de los conceptos de acto libre, normas de convivencia y educación moral, para interpretar cómo se configuran los conceptos de bien y de mal entre los gitanos), la estética (análisis de las formas de percepción, el criterio estético y las formas de expresión, para interpretar cómo se configuran los conceptos de belleza y de fealdad entre los gitanos) y la filosofía de la religión (análisis de las actitudes gitanas ante lo absoluto y la conciencia de la propia finitud, interpretando sobre todo cómo se configura la respuesta trascendente). Todo ello se enmarca, de forma previa, en una aproximación histórica y demográfica que ayuda a comprender el marco en el que se despliega la existencia gitana. El uso de esta metodología permite superar los paradigmas de la etnología y la sociología que han dominado la reflexión de temática gitana desde mediados del siglo XX hasta la actualidad. A través de observaciones personales, de los testimonios de personas de etnia gitana y de aquellas que han trabajado con ellas, así como del análisis crítico de los libros y artículos producidos al respecto y de la producción artística y literaria de la cultura gitana, se interpretaran las actitudes profundas que ―de forma más o menos consciente― laten bajo la mentalidad gitana, hasta singularizar una definición de la «gitanidad» o «esencia gitana» que pueda ser extrapolable a todos los gitanos y gitanas del mundo, pese a su diversidad. Esta común matriz identitaria es lo que denominamos romipēn, una forma de pensar que impregna todas las dimensiones de la existencia gitana.
Despite the proliferation of researches on the Gypsy ethnic group, no author has still been able to answer the central question on their reality: who is a Gypsy and, mainly, what means to be a Gypsy. This doctoral thesis reflects on that reality from five slopes: epistemology (analysis of the origin, the mechanisms and the sense of the knowledge among Gypsies, to interpret how the concepts of true and lie are understood by them), anthropology (analysis of the form to conceive, among Gypsies, the concepts of person, freedom, work, community and history, whereas elements who form the Gypsy cosmovision), ethics (analysis of the concepts of free act, norms of coexistence and moral and political education, to interpret how the concepts of good and evil are understood by Gypsies themselves), aesthetic (the analysis of the perception forms, the aesthetic criterion and the forms of expression, to interpret how the concepts of beauty and ugliness are understood within the Gypsy culture) and the philosophy of the religion (analysis of the Gypsy attitudes before the Absolute and brings back to consciousness mainly of the own finitude, interpreting how the important answer are formed). All this is preceded, in a previous way, by a historical and a demographic approach that helps to understand the frame in which the Gypsy existence unfolds. The use of this methodology allows to surpass the paradigms of ethnology and sociology that have dominated the reflection on Gypsy thematic from mid century XX until the present time. Through personal observations, the testimonies of Gypsy people and of whom they have worked with them, as well as of the critical analysis of books and articles on this matter and of the artistic and literary production of the Gypsies themselves, we will interpret the deep attitudes that ―more or less consciously― lie down the Gypsy mentality, so as to singularize a definition of the «Gypsyness» or «Gypsy essence» that can be used for all the Gypsy people in the world, despite their diversity. This common identity rood is what we call romipēn, a sort of thinking that it impregnates all the dimensions of Gypsy existence.
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Langdell, Sebastian James. "Religious reform, transnational poetics, and literary tradition in the work of Thomas Hoccleve." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:a2e8eb46-5d08-405d-baa9-24e0400a47d8.

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This study considers Thomas Hoccleve’s role, throughout his works, as a “religious” writer: as an individual who engages seriously with the dynamics of heresy and ecclesiastical reform, who contributes to traditions of vernacular devotional writing, and who raises the question of how Christianity manifests on personal as well as political levels – and in environments that are at once London-based, national, and international. The chapters focus, respectively, on the role of reading and moralization in the Series; the language of “vice and virtue” in the Epistle of Cupid; the moral version of Chaucer introduced in the Regiment of Princes; the construction of the Hoccleve persona in the Regiment; and the representation of the Eucharist throughout Hoccleve’s works. One main focus of the study is Hoccleve’s mediating influence in presenting a moral version of Chaucer in his Regiment. This study argues that Hoccleve’s Chaucer is not a pre-established artifact, but rather a Hocclevian invention, and it indicates the transnational literary, political, and religious contexts that align in Hoccleve’s presentation of his poetic predecessor. Rather than posit the Hoccleve-Chaucer relationship as one of Oedipal anxiety, as other critics have done, this study indicates the way in which Hoccleve’s Chaucer evolves in response to poetic anxiety not towards Chaucer himself, but rather towards an increasingly restrictive intellectual and ecclesiastical climate. This thesis contributes to the recently revitalized critical dialogue surrounding the role and function of fifteenth-century English literature, and the effect on poetry of heresy, the church’s response to heresy, and ecclesiastical reform both in England and in Europe. It also advances critical narratives regarding Hoccleve’s response to contemporary French poetry; the role of confession, sacramental discourse, and devotional images in Hoccleve’s work; and Hoccleve’s impact on literary tradition.
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Mazurek, Lindsey Anne. "Globalizing the Sculptural Landscapes of the Sarapis and Isis Cults in Hellenistic and Roman Greece." Diss., 2016. http://hdl.handle.net/10161/12291.

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“Globalizing the Sculptural Landscape of Isis and Sarapis Cults in Roman Greece,” asks questions of cross-cultural exchange and viewership of sculptural assemblages set up in sanctuaries to the Egyptian gods. Focusing on cognitive dissonance, cultural imagining, and manipulations of time and space, I theorize ancient globalization as a set of loosely related processes that shifted a community's connections with place. My case studies range from the 3rd century BCE to the 2nd century CE, including sanctuaries at Rhodes, Thessaloniki, Dion, Marathon, Gortyna, and Delos. At these sites, devotees combined mainstream Greco-Roman sculptures, Egyptian imports, and locally produced imitations of Egyptian artifacts. In the last case, local sculptors represented Egyptian subjects with Greco-Roman naturalistic styles, creating an exoticized visual ideal that had both local and global resonance. My dissertation argues that the sculptural assemblages set up in Egyptian sanctuaries allowed each community to construct complex narratives about the nature of the Egyptian gods. Further, these images participated in a form of globalization that motivated local communities to adopt foreign gods and reinterpret them to suit local needs.

I begin my dissertation by examining how Isis and Sarapis were represented in Greece. My first chapter focuses on single statues of Egyptian gods, describing their iconographies and stylistic tendencies through examples from Corinth and Gortyna. By comparing Greek examples with images of Sarapis, Isis, and Harpokrates from around the Mediterranean, I demonstrate that Greek communities relied on globally available visual tropes rather than creating site or region-specific interpretations. In the next section, I examine what other sources viewers drew upon to inform their experiences of Egyptian sculpture. In Chapter 3, I survey the textual evidence for Isiac cult practice in Greece as a way to reconstruct devotees’ expectations of sculptures in sanctuary contexts. At the core of this analysis are Apuleius’ Metamorphoses and Plutarch’s De Iside et Osiride, which offer a Greek perspective on the cult’s theology. These literary works rely on a tradition of aretalogical inscriptions—long hymns produced from roughly the late 4th century B.C.E. into the 4th century C.E. that describe the expansive syncretistic powers of Isis, Sarapis, and Harpokrates. This chapter argues that the textual evidence suggests that devotees may have expected their images to be especially miraculous and likely to intervene on their behalf, particularly when involved in ritual activity inside the sanctuary.

In the final two chapters, I consider sculptural programs and ritual activity in concert with sanctuary architecture. My fourth chapter focuses on sanctuaries where large amounts of sculpture were found in underground water crypts: Thessaloniki and Rhodes. These groups of statues can be connected to a particular sanctuary space, but their precise display contexts are not known. By reading these images together, I argue that local communities used these globally available images to construct new interpretations of these gods, ones that explored the complex intersections of Egyptian, Greek, and Roman identities in a globalized Mediterranean. My final chapter explores the Egyptian sanctuary at Marathon, a site where exceptional preservation allows us to study how viewers would have experienced images in architectural space. Using the Isiac visuality established in Chapter 3, I reconstruct the viewer's experience, arguing that the patron, Herodes Atticus, intended his viewer to inform his experience with the complex theology of Middle Platonism and prevailing elite attitudes about Roman imperialism.

Throughout my dissertation, I diverge from traditional approaches to culture change that center on the concepts of Romanization and identity. In order to access local experiences of globalization, I examine viewership on a micro-scale. I argue that viewers brought their concerns about culture change into dialogue with elements of cult, social status, art, and text to create new interpretations of Roman sculpture sensitive to the challenges of a highly connected Mediterranean world. In turn, these transcultural perspectives motivated Isiac devotees to create assemblages that combined elements from multiple cultures. These expansive attitudes also inspired Isiac devotees to commission exoticized images that brought together disparate cultures and styles in an eclectic manner that mirrored the haphazard way that travel brought change to the Mediterranean world. My dissertation thus offers a more theoretically rigorous way of modeling culture change in antiquity that recognizes local communities’ agency in producing their cultural landscapes, reconciling some of the problems of scale that have plagued earlier approaches to provincial Roman art.

These case studies demonstrate that cultural anxieties played a key role in how viewers experienced artistic imagery in the Hellenistic and Roman Mediterranean. This dissertation thus offers a new component in our understanding of ancient visuality, and, in turn, a better way to analyze how local communities dealt with the rise of connectivity and globalization.


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Beličáková, Viktória. "Psát dějiny v budoucím čase: možnosti metodologických přístupů k současnému rómskému umění." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-393580.

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Viktória Beličáková December 6, 2018 This thesis is aimed to study selected themes and approaches within Con- temporary Roma Art, and at the same time investigate possibilities of writing about this topic from the perspective of Art History. First part of this paper is focused on methodological foundations of presented work with emphasis on poststructuralism and postcolonialism. The objective of this part is to provide relevant analysis of traditional frames of Art History in order to pro- pose possible novel perspectives related to the topic of Contemporary Roma Art. Subsequently, the conclusions will be further developed and extended within the analysis of selected artworks from contemporary artists. The aim is to present three interrealted studies based on themes of time, space and body with the stress placed on artistic strategies using tactics of liminal- ity, ambivalence and other related approaches in order to deconstruct and reconstruct representations of Roma in art and other spheres.
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Books on the topic "Roman visual culture"

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Trimble, Jennifer. Women and visual replication in Roman imperial art and culture: Visual replication and urban elites. Cambridge: Cambridge University Press, 2011.

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R, Clarke John. Looking at laughter: Humor, power, and transgression in Roman visual culture, 100 B.C.-A.D. 250. Berkeley, Calif: University of California Press, 2007.

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From republic to empire: Rhetoric, religion, and power in the visual culture of ancient Rome. Norman: University of Oklahoma Press, 2012.

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Psychosocial spaces: Verbal and visual readings of British culture, 1750-1820. Detroit, Mich: Wayne State University Press, 2000.

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Exuberant apotheoses- Italian frescoes in the Holy Roman Empire: Visual culture and princely power in the Age of Enlightenment. Boston: Brill, 2016.

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Barrett, Caitlín Eilís. Egypt in Roman Visual and Material Culture. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199935390.013.18.

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This review article addresses current controversies and opportunities in research on the roles, uses, and meanings of “Egypt” in ancient Roman visual and material culture. Accordingly, the article investigates problems of definition and interpretation; provides a critical review of current scholarly approaches; and analyzes the field’s intersections with current intellectual developments in the broader fields of archaeology and art history. It is argued that research on Roman Aegyptiaca can gain much from, and is poised to contribute substantially to, (1) 21st-century archaeology’s “material turn”; (2) the construction of new interpretive frameworks for cross-cultural interactions and “hybridization”; and (3) increased attention to the relationships among artifacts, contexts, and assemblages. Roman visual representations of Egypt provide a rich testing ground for research on intercultural exchange, the lived experience of empire, and the complex entanglement of people, things, and images.
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Trimble, Jennifer. Women and Visual Replication in Roman Imperial Art and Culture. Cambridge University Press, 2016.

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Looking at Laughter: Humor, Power, and Transgression in Roman Visual Culture, 100 B.C.- A.D. 250. University of California Press, 2007.

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R, Clarke John. Looking at Laughter: Humor, Power, and Transgression in Roman Visual Culture, 100 B. C. - A. D. 250. University of California Press, 2007.

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Envisioning Worlds in Late Antique Art: New Perspectives on Abstraction and Symbolism in Late-Roman and Early-Byzantine Visual Culture. De Gruyter, Inc., 2018.

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Book chapters on the topic "Roman visual culture"

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Theodore, Jonathan. "Historiography, Myth and Visual Culture." In The Modern Cultural Myth of the Decline and Fall of the Roman Empire, 21–82. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-56997-4_2.

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Fine, Steven. "Polychromy and Jewish Visual Culture of Roman Antiquity." In A Companion to the Archaeology of Religion in the Ancient World, 131–43. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118886809.ch10.

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Clarke, John R. "Before Pornography: Sexual Representation in Ancient Roman Visual Culture." In Pornographic Art and the Aesthetics of Pornography, 141–61. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137367938_8.

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Mooney, William H. "Rewriting Roma città aperta (1945) as Das Leben der Anderen (2006)." In Palgrave Studies in Adaptation and Visual Culture, 117–50. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-62934-2_5.

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Hellström, Monica. "Baptism and Roman gold-glasses:." In A Globalised Visual Culture?, 179–210. Oxbow Books, 2020. http://dx.doi.org/10.2307/j.ctv13pk7vx.10.

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"Esteemed ornament: An overlooked value for approaching Roman visual culture." In Ornament and Figure in Graeco-Roman Art, 279–98. De Gruyter, 2018. http://dx.doi.org/10.1515/9783110469578-012.

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"Augustan Aphrodites: The Allure of Greek Art in Roman Visual Culture." In Brill's Companion to Aphrodite, 285–306. BRILL, 2010. http://dx.doi.org/10.1163/9789047444503_016.

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Gilbert, Jane, Simon Gaunt, and William Burgwinkle. "Local French outside France." In Medieval French Literary Culture Abroad, 32–57. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198832454.003.0002.

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This chapter juxtaposes two case studies of texts in French with an exclusively local dissemination outside France: Gaimar’s Estoire des Engleis (c. 1137) and the second mise en prose of the Roman de Troie (c. 1270). In these instances, French is used as a cosmopolitan language with a multilingual readership, but the particular form and the aesthetic developed have a local flavour. These texts are not in a two-way dialogue with literary culture in France but show the existence of autonomous Francophone literary cultures in other places. In the case of Gaimar, ‘French literary culture’ had barely emerged in France. In the case of the prose Roman de Troie, the manuscripts are our focus, for the local visual style of the manuscripts is as striking as the text’s formal and linguistic makeover.
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Hölscher, Tonio. "Person, Identity, and Images." In Visual Power in Ancient Greece and Rome, 151–202. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520294936.003.0004.

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Within the ancient culture of “immediate acting” the visual appearance and behavior of individual persons was of paramount importance. The result was a particularly strong interrelation between persons and images: Greek politicians, Hellenistic kings, and Roman generals and emperors styled themselves into “living images,” whereas portrait statues made these persons corporally “present” in public spaces and served as models of public behavior. Yet, while recent scholarship has underlined the ideal features in Greek and Roman portraiture, exemplifying normative virtues, the aim in this chapter is to reestablish individual features as a basic phenomenon in Greek and Roman art practice.
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"1 The Aftermath of Military Conflict: A Rise in Princely Visual Culture (1648–1710)." In Exuberant Apotheoses: Italian Frescoes in the Holy Roman Empire, 11–100. BRILL, 2016. http://dx.doi.org/10.1163/9789004308053_003.

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Conference papers on the topic "Roman visual culture"

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Etxebarria Madinabeitia, Izaskun. "La política cultural desde dos enfoques divergentes: la cultura como lo común, la cultura como modelo productivo competitivo." In III Congreso Internacional de Investigación en Artes Visuales :: ANIAV 2017 :: GLOCAL. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/aniav.2017.5828.

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En primer lugar, se analiza el libro Cultura Libre de Estado de Jaron Rowan, que describe detalladamente un amplio mapa con los diferentes agentes del sistema cultural. Trabajadores, interlocutores, consumidores o participes de la cultura y otros agentes e instituciones son analizados desde tres enfoques: desde la cultura como recurso, como derecho o como bien común. Tomando este punto de partida, se ha realizado un mapa conceptual que resume la primera mitad del libro. Para conseguir una transformación de la cultura, el autor plantea que los recursos sean puestos a disposición de los consumidores, convirtiéndolos así, en productores. En segundo lugar, a esta idea se contrapone el análisis de Vílém Flusser, especialista en nuevos medios, en su libro El universo de las imágenes técnicas. Aunque hay que destacar que el contexto es muy diferente, debemos recordar que gran parte de la cultura hoy se difunde a través de dispositivos que están mediatizando nuestros mensajes. Es interesante ver este tipo de comunicación analizada desde el punto de vista de la caja negra que él describe. Incluso, puede ser extrapolado a la forma en que se nos presenta la propia cultura como industria, considerando al espectador alguien que puede recibir imágenes e información ya "imaginada" o producida de manera técnica. Su análisis presenta un escenario de ilusión diseñado para facilitar el consumo, pero que sólo permite un tipo de producción superficial, ya que los productores no conocen el funcionamiento de las cajas negras. En tercer lugar, se revisan los conceptos de ciudadanía y espacio público desde El espacio público como ideología de Manuel Delgado. En él, se repiensan los usos de estos conceptos, planteando la necesidad de hablar de “esfera” en lugar de “espacio”. Este corpus teórico enmarca la entrevista a Ruth Mayoral, una joven socióloga del equipo ZAWP Bilbao, un centro que actualmente cuenta con financiación de las principales instituciones vascas, pero que surgió de una asociación, La Hacería Arteak, junto a la demanda vecinal desde la asociación de vecinos del barrio de Zorrozaurre, que finalmente fue apoyada por las instituciones, tras años de actividad y demandas de permanencia.http://dx.doi.org/10.4995/ANIAV.2017.5828
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Etxebarria Madinabeitia, Izaskun. "ZAWP Bilbao. Posproducción cultural en espacios de creación postindustriales." In III Congreso Internacional de Investigación en Artes Visuales :: ANIAV 2017 :: GLOCAL. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/aniav.2017.5854.

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En primer lugar, se analiza el libro Cultura Libre de Estado de Jaron Rowan, que describe detalladamente un amplio mapa con los diferentes agentes del sistema cultural. Trabajadores, interlocutores, consumidores o participes de la cultura y otros agentes e instituciones son analizados desde tres enfoques: desde la cultura como recurso, como derecho o como bien común. Tomando este punto de partida, se ha realizado un mapa conceptual que resume la primera mitad del libro. Para conseguir una transformación de la cultura, el autor plantea que los recursos sean puestos a disposición de los consumidores, convirtiéndolos así, en productores. En segundo lugar, a esta idea se contrapone el análisis de Vílém Flusser, especialista en nuevos medios, en su libro El universo de las imágenes técnicas. Aunque hay que destacar que el contexto es muy diferente, debemos recordar que gran parte de la cultura hoy se difunde a través de dispositivos que están mediatizando nuestros mensajes. Es interesante ver este tipo de comunicación analizada desde el punto de vista de la caja negra que él describe. Incluso, puede ser extrapolado a la forma en que se nos presenta la propia cultura como industria, considerando al espectador alguien que puede recibir imágenes e información ya "imaginada" o producida de manera técnica. Su análisis presenta un escenario de ilusión diseñado para facilitar el consumo, pero que sólo permite un tipo de producción superficial, ya que los productores no conocen el funcionamiento de las cajas negras. En tercer lugar, se revisan los conceptos de ciudadanía y espacio público desde El espacio público como ideología de Manuel Delgado. En él, se repiensan los usos de estos conceptos, planteando la necesidad de hablar de “esfera” en lugar de “espacio”. Este corpus teórico enmarca la entrevista a Ruth Mayoral, una joven socióloga del equipo ZAWP Bilbao, un centro que actualmente cuenta con financiación de las principales instituciones vascas, pero que surgió de una asociación, La Hacería Arteak, junto a la demanda vecinal desde la asociación de vecinos del barrio de Zorrozaurre, que finalmente fue apoyada por las instituciones, tras años de actividad y demandas de permanencia.http://dx.doi.org/10.4995/ANIAV.2017.5854
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Tortosa Ibañez, Laura, and Mayte Vroom. "Documentación y producción artística en la cultura Yucateca. Archivo de experiencias." In III Congreso Internacional de Investigación en Artes Visuales :: ANIAV 2017 :: GLOCAL. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/aniav.2017.4897.

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Esta comunicación presenta y analiza un proyecto artístico llevado a cabo por ambas autoras durante una estancia en Yucatán, México en 2016.El proyecto, titulado : “Retrato en 25. Cartografiando memorias entre Tunkás e Izamal” se mueve por la necesidad de conocer y explorar diferentes lugares a través de la experiencia personal, descubrir las raíces de lo micropolítico y analizar la implicación del artista como agente externo en un contexto local ‘desconocido’. A través de este trabajo encontramos la posibilidad de participar en un contexto diferente, interpretando los códigos que construyen la memoria, la identidad cultural y los espacios comunes.Se puso en marcha mediante estrategias de las ramas antropológica y etnográfica, que desde una perspectiva diletante y liviana ofrecen el terreno de juegos adecuado para realizar entrevistas, trabajo de campo y recolección de objetos y documental.Estrategias que a la vez nos permiten desarrollar un trabajo plástico en el que la fotografía, el audiovisual, la acción y la edición son parte esencial para la interpretación y reinterpretación de los individuos y el contexto en el que habitamos. Recorremos el espacio físico y recolectamos objetos que rozan lo insignificante o desapercibido para ponerlos bajo otra óptica. En el transcurso de estas acciones se despierta el reconocimiento de cuestiones micropolíticas como síntoma de posiciones más globales y a la vez el descubrir cómo afectan las realidades globales a un contexto local.http://dx.doi.org/10.4995/ANIAV.2017.4897
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Cova, Massimo. "Arte contemporáneo y señales visuales de la cotidianidad como paradigma de modelos globales de vida y de pensamiento." In III Congreso Internacional de Investigación en Artes Visuales :: ANIAV 2017 :: GLOCAL. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/aniav.2017.4834.

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Nuestra propuesta consiste en presentar un proyecto artístico personal y su vinculación con obras de reconocidos artistas contemporáneos que adoptan, como referentes formales y conceptuales, unas señales visuales espontáneas presentes en los entornos cotidianos. Rastros efímeros y transitorios generados por los comportamientos y por las interacciones de las personas, que pueden ser representativos de modelos de vida y de pensamiento en la era de la globalidad. Las obras propuestas (tanto las personales como las de referencia) formalizan y reconfiguran, en el lenguaje propio del arte, unas huellas y unos indicios visuales que no pertenecen al territorio artístico. Marcas, restos o vestigios relacionados con aspectos de las complejas consecuencias de la internacionalización económica y cultural así como del desarrollo y de la expansión de las nuevas tecnologías o de modelos de comportamiento como fundamento de identidades individuales y colectivas. Esta propuesta deriva de la investigación teórico-práctica realizada para nuestra tesis doctoral, titulada Señales visuales y creación artística: cotidianidad y referentes. 1990-2015. Series personales: Space junk, la conquista del espacio… y sus residuos; Earth attack, humos y otros contaminantes de destrucción planetaria; Don’t touch!, imperativo moral y ético muy omitido; Cosmogonías ácidas, algunos segundos de lluvia (ácida); Scrapes & scratches, recuerdos de acciones y de gestos que dejan huella; (Re)Pulsiones, instintos, rechazos e incompatibilidades; Desplazamientos transitorios, presencias a través de las ausencias; El futuro ya ha pasado, vestigios de un futuro post-tecnológico como espejo de nuestro presente; Alter ludus, paradigmas de comportamientos adolescentes y metáforas de dinámicas adultas; En directo, rastros de contenidos vacíos y de imperfecciones tecnológicas; The martian man / Tribu, inquietantes mutaciones futuras de controvertidos modelos actuales. Artistas de referencia: Ignasi Aballí, Kader Attia, John Beech, Walead Beshty, Dan Colen, Reuben Cox, Igor Eskinja, Patrícia Gómez y María Jesús González, Wade Guyton, Mariko Mori, Laurel Nakadate, Matt O'Dell, Roman Ondák, Jorge Otero-Pailos, Steven Parrino, Thomas Ruff, Taryn Simon, Rudolf Stingel, Stefan Sandner, Penélope Umbrico. http://massimocova.com/nova-obra/ http://dx.doi.org/10.4995/ANIAV.2017.4834
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