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Journal articles on the topic 'Theater; Art history; Ancient history'
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1
Portnova, Tatiana V. "Architecture of Antique Theaters as an Element of the World Cultural Landscape." Observatory of Culture 17, no. 3 (August 6, 2020): 320–32. http://dx.doi.org/10.25281/2072-3156-2020-17-3-320-332.
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The article deals with the history of development of the antique theatrical architecture in the context of the environment that forms the territory acquiring the status of a cultural landscape. The material of antiquity is interpreted in the aspect of the formation evolution of theater buildings, ranging from ancient Greek to ancient Roman, which, despite being in ruins, amaze us with their large-scale and unspoiled architecture. The article attempts to systematize the valuable evidence of the past, material (theater architecture) and non-material (theater art), since the repertoire is alive as long as it is performed, and the theater architecture remains to posterity. There is considered their relationship in space and time. The study’s methods (descriptions of the phenomena under study, field observation, problem-historical analysis) made it possible to focus on the construction specifics of the theater buildings located in open spaces representing cultural landscapes — vast areas of co-creation of man and nature. Over the epochs, the theater architecture, designed for spectacular performances and connected with the environmental factor and acting art, was transforming, just as the theater itself was changing, sometimes within a single performance on a single stage. Fragments of the lost cultural experience are today open systems in associative, semantic, historical aspects, as well as in terms of objects reconstruction. They form an attractive and popular place that goes beyond the limits of urban planning conditions and has the property of an important public space. The composition of theater construction and the principles of shaping that formed in the ancient period had a great influence on their subsequent development and have been preserved in modern design solutions. In this context, the experience of interpreting the architectural monuments belonging to the theatrical art has a great cultural and educational value, not only in terms of reconstructing the lost stratum of cultural heritage, but also, to a greater extent, in modeling a new vision of the emerging architectural culture of the world.
2
Schechner, Richard. "Quo Vadis, Performance History?" Theatre Survey 45, no. 2 (November 2004): 271–74. http://dx.doi.org/10.1017/s0040557404000249.
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Frankly, I'm not much of a historian. That is, the past interests me mostly as grist for my theoretical mill. I am not nostalgic. I don't often trek through ruins—whether of stone, paintings, videotape, paper, library stacks, or my own many notebooks. Of course, I've done the right thing when it comes to this kind of activity. I have climbed the pyramids at Teotihuacan and in Mayan country, sat on stone benches of the Theatre of Dionysus in Athens and in Epidaurus (where I was tormented by some really awful productions of ancient Greek dramas), and visited the theatre museums of four continents. On the art-history front, I've gazed at more paintings and sculptings than I can readily organize in memory. But my strongest meetings with “history” have been at the cusp of the past and present—living events always already changing as they are (re)performed. This has been the core of my “anthropology-meets-theatre” work whether among the Yaquis of Arizona, at the Ramlila of Ramnagar in India, in the highlands of Papua–New Guinea, at Off-Off Broadway in New York, in the interior of China, and at very many other events in a wide variety of places.
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Sagitova, Aisylu S. "The Worldview Sources of Bashkir Theater." ICONI, no. 1 (2019): 167–75. http://dx.doi.org/10.33779/2658-4824.2019.1.167-175.
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The art of the Bashkir people, similarly to the art of all the peoples of the world, emerged in very early historical times and has its unique roots, which lead us into those remote times when the Bashkirs worshiped pagan gods, and all of their life was that of service to natural elements. These were the times when the great epos “Ural-batyr” was created, which in many ways has conditioned the worldview and world-perception of the Bashkir people during the course of many centuries. Particularly in the epic character of this work and in its pure, unadulterated, direct pathos lies the key to the romantically elevated Bashkir performing art. Frequently even presently, in the technological age of all-pervading mercenary self-interest, cold rationality and unlimited irony in national theater, in some performances a special style of pronunciation of the text as a type of epic singing is preserved. In any of the productions carried out by the Bashkir State Mazhit Gafuri Academic Theater of Drama — whether it be national, Russian or Western European classics or relevant contemporary dramaturgy — it always has the sound of the unusual, original, elevated, melodic, poetical intonation of speech, characteristic only to the Bashkir language. This peculiar intonation is an integral part (ancient, mythological, and archetypical) of the Bashkir consciousness and its product — the Bashkir language, in its sound and melody reminding heroic chants: strict, measured, not restless, maybe, at times harsh and at the same time soft. The language is an invaluable repository of people’s ancient culture and history. The Bashkir art of theatrical performance, which aspires towards capacious relief forms, parabolic, profound plot-generating meanings and epic melodiousness, is in many ways determined particularly by its mythological world perception. The latter is genetically intrinsic to the Bashkir people and is perceived by them as “a genuine and maximally concrete reality”. The worldview sources and folklore traditions make it possible for the Bashkir people to preserve their face and, keeping up with the time, to orient themselves on folklore traditions as the measure of things and the reference point in the constantly changing contemporary world. Therein is contained the unique sense of motion and development of the Bashkir theater: to be con-temporary (in tune with the times), but to base itself on the timeless and the eternal.
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Demchenko, Alexander I. "Ancient World. (Depth of Times). Discoveries and Revelations." ICONI, no. 1 (2020): 6–23. http://dx.doi.org/10.33779/2658-4824.2020.1.006-023.
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The object of the proposed cycle of essays is that with a maximal compactness of presentment it presents a cumulative overview of the chief phenomena of world artistic culture, spanned in whole, both from the perspective of an overall historical process and in relation to the various arts (literature, the visual arts, architecture, music, theater and cinema). At the same time, it avoids the customary rubrication according to national schools and division into separate arts forms with the specifi cation of genre inherent to each one of them, which is in accord with the positive tendencies of globalization and provides an integral vision of artistic phenomena. A phased examination of the following periods of art history is foreseen: the Ancient World, Antiquity, the Middle Ages, the Renaissance, the Baroque period, the Enlightenment, Romanticism, the 1st Modern style, the 2nd Modern style, the 3rd Modern style, the Postmodern style, and as an afterword — “The Golden Age of Russian Artistic Culture.”
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Zhumagazin, Zhanbolat. "Evolution of opera at early stages of development as a musical theater." Pedagogy and Psychology 42, no. 1 (March 30, 2020): 230–36. http://dx.doi.org/10.51889/2020-1.2077-6861.29.
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The opera originated in Italy. Researchers, right up to the exact date, say the time, when the first piece of music, called the opera today, was written. Nevertheless, the opera form has its own history, despite the fact that it was still a new art form at that time. The roots of this musical style go back to the musical everyday life of ancient Italian village entertainments, so-called «May» games, accompanied by songs and dramatic performances. Around the middle of the 13th century, in Umbria on the squares, people began to hold lauds, religious chants on the plots of gospel themes, which became in the next two centuries the basis for sacred performances (sacre rappresentazioni), a genre close to the mystery. In it, the music was also closely associated with the dramatic action. Thus, the opera, having arisen at the end of the 16th century as a kind of theatrical performance, accompanied by music, has its roots deep into the centuries of the Italian folk art. So, in the vocal class, it is necessary to acquaint students with the works of great composers, genres of musical art, theatrical productions and acting. At the same time, vocals, plastic, dance, acting – all this should be present in the future specialist at the highest professional level.
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Jolles, André, and Peter J. Schwartz. "Legend: From Einfache Formen (“Simple Forms”)." PMLA/Publications of the Modern Language Association of America 128, no. 3 (May 2013): 728–43. http://dx.doi.org/10.1632/pmla.2013.128.3.728.
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Who was andré Jolles? born in den helder in 1874; raised in amsterdam; in his youth a significant player in the literary Movement of the Nineties (Beweging van Negentig), whose organ was the Dutch cultural weekly De Kroniek; a close friend of Aby M. Warburg's and Johan Huizinga's—Jolles studied art history at Freiburg beginning in 1902 and then taught art history in Berlin, archaeology and cultural history in occupied Ghent during World War I, and Netherlandic and comparative literature at Leipzig from 1919 until shortly before his death, in 1946. A man of extraordinary intellectual range—his publications include essays on early Florentine painting, a dissertation on the aesthetics of Vitruvius, a habilitation thesis on Egyptian-Mycenaean ceremonial vessels, literary letters on ancient Greek art, and essays in German and Dutch on folklore, theater, dance, Boccaccio, Dante, Goethe, Zola, Ibsen, Strindberg, and Provençal and Renaissance Italian poetry—he was also an amateur playwright and an outspoken champion of modern trends in dramatic art and stage design. To his friends, he could be something of an intellectual midwife, helping Warburg to formulate what would become a signature notion, the “pathos formula,” and Huizinga to conceive The Waning of the Middle Ages (1919). Jolles's chief work, the one for which he is best known, is Einfache Formen (1930; “Simple Forms”), a collection of lectures he had delivered in German at Leipzig in 1927-28 and revised.
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Volpp, Sophie. "The Literary Circulation of Actors in Seventeenth-Century China." Journal of Asian Studies 61, no. 3 (August 2002): 949–84. http://dx.doi.org/10.2307/3096352.
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Actors were luxury goods traded among the elite in late Ming and early Qing China. Not only individual actors but entire troupes were sold, bestowed upon friends, and bequeathed upon relatives. Their circulation served to create and maintain networks of social exchange, in much the same manner as did gifts of fine ceramic ware, calligraphic scrolls, and ancient bronzes. The cultural prestige of the actor as a luxury good, in turn, was predicated on a highly refined discourse of connoisseurship. For example, the theater aficionado Pan Zhiheng's (1556–1622) disquisitions on the art of acting were collected in a volume entitledChongding xinshang pian(Recompiled texts on connoisseurship), published between 1600 and 1640 (Clunas 1991, 36). In this essay, I discuss the social significance of the connoisseurship of the actor, examining the exchange of actors and poems among a rarefied stratum of the mid-seventeenth-century elite.
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O'Sullivan, Patrick, and Judith Maitland. "Greek and Latin Teaching in Australian and New Zealand Universities: A 2005 Survey." Antichthon 41 (2007): 109–20. http://dx.doi.org/10.1017/s0066477400001787.
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The study of Latin and Ancient Greek at tertiary level is crucial for the survival of Classics within the university sector. And it is not too much to say that the serious study of Greco-Roman antiquity in most, if not all, areas is simply impossible without the ancient languages. They are essential not just for the broad cross-section of philological and literary studies in poetry and prose (ranging at least from Homer to the works of the Church Fathers to Byzantine Chroniclers) but also for ancient history and historiography, philosophy, art history and aesthetics, epigraphy, and many branches of archaeology. In many Classics departments in Australia, New Zealand and elsewhere, enrolments in non-language subjects such as myth, ancient theatre or epic, or history remain healthy and cater to a broad public interest in the ancient Greco-Roman world. This is, of course, to be lauded. But the status of the ancient languages, at least in terms of enrolments, may often seem precarious compared to the more overtly popular courses taught in translation. Given the centrality of the ancient languages to our discipline as a whole, it is worth keeping an eye on how they are faring to ensure their prosperity and longevity.
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Lawrence, William. "Advice to a student of Classics." Journal of Classics Teaching 18, no. 36 (2017): 15–16. http://dx.doi.org/10.1017/s2058631017000162.
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Look at the secondary school timetable and you will see that almost all the subjects are ancient Greek words; so the Greeks studied these ideas first and are worth studying for their ideas in their own language (just like the Romans in Latin!). Greek: Biology, Physics, Zoology, Philosophy, Mathematics, Economics, Politics, Music, Drama, Geography, History, Technology, Theatre Studies. Latin: Greek, Latin, Art, Science, Information (Latin) Technology (Greek), Computer Science, Media Studies.
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Johnson, Eugene J. "Jacopo Sansovino, Giacomo Torelli, and the Theatricality of the Piazzetta in Venice." Journal of the Society of Architectural Historians 59, no. 4 (December 1, 2000): 436–53. http://dx.doi.org/10.2307/991620.
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The architectural forms of Jacopo Sansovino's Libreria di San Marco in Venice, begun in 1537, have generally been interpreted in terms of a revival of the ancient Roman forum. Another way of looking at the building, suggested here, concentrates on its theatrical nature, both in terms of the typology of architectural forms and in terms of use. Sansovino's library completed the Piazzetta in Venice as a theatrical space, and it did so at the same time that the modern theater with boxes was first developed in Venice. The great seventeenth-century scene designer Giacomo Torelli in turn used the space completed by Sansovino as a set for the opera Bellerofonte, produced in Venice in 1642. In Torelli's scene, Venice is shown as a theater of justice.
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Siry, Joseph M. "Chicago's Auditorium Building: Opera or Anarchism." Journal of the Society of Architectural Historians 57, no. 2 (June 1, 1998): 128–59. http://dx.doi.org/10.2307/991376.
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Adler and Sullivan's Auditorium Building in Chicago (1886-1890) is here analyzed in the context of Chicago's social history of the 1880s. Specifically, the building is seen as a capitalistic response to socialist and anarchist movements of the period. The Auditorium's principal patron, Ferdinand W. Peck, created a theater that was to give access to cultural and civic events for the city's workers, to draw them away from both politicized and nonpoliticized "low" urban entertainments. Adler and Sullivan's theater was to serve a mass audience, unlike opera houses of the period, which held multiple tiers of boxes for privileged patrons. This tradition was represented by the Metropolitan Opera House in New York City (1881-1883). Turning away from works like the Paris Opéra, Peck and his architects perhaps sought to emulate ideas of other European theaters of the period, such as Bayreuth's Festspielhaus (1872-1876). Sullivan's interior had an ornamental and iconographic program that was innovative relative to traditional opera houses. His design of the building's exterior was in a Romanesque style that recalled ancient Roman monuments. It is here compared with other Chicago buildings of its era that represented high capital's reaction to workers' culture, such as Burnham and Root's First Regiment Armory (1889-1891), Peck's own house (1887), and the Chicago Athenaeum (1890-1891). The Auditorium's story invites a view of the Chicago School that emphasizes the role of patrons' ideological agenda rather than modern structural expression.
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Bemis, Michael F. "Book Review: Conflict in Ancient Greece and Rome: The Definitive Political, Social, and Military Encyclopedia." Reference & User Services Quarterly 56, no. 3 (April 3, 2017): 215. http://dx.doi.org/10.5860/rusq.56n3.215c.
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Classical civilization represents the foundation upon which rests all of modern-day Western society. The English language, in particular, is larded with allusions to the Greeks and Romans of yesteryear, from “Achilles’s heel” to “deus ex machina” to “Trojan Horse,” which make reference to the many influences that these cultures have had on our art, literature, theater, and, unfortunately, war and military (mis)adventures. For all these reasons, it behooves the modern reader to have at least a passing familiarity with what transpired all those thousands of years ago. The editors would appear to agree with this assessment, as they state in the “Preface” that this three-volume work “is intended to fill a gap in current reference works. It meets the need for a standard reference work on Greek and Roman military history and related institutions that is accessible to nonspecialists” (xxiii). Just what criteria the editors used in framing this statement is unknown; however, a literature search reveals many well-regarded titles covering this subject matter. From the topic-specific, such as John Warry’s Warfare in the Classical World: An Illustrated Encyclopedia of Weapons, Warriors, and Warfare in the Ancient Civilizations of Greece and Rome (University of Oklahoma Press 1995) to the more general, such as the venerable Oxford Classical Dictionary (Oxford University Press 2012), now in its fourth edition, there is certainly no shortage of print reference materials concerning warfare during the time of the Greek and Roman empires.
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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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Billing, Christian M. "Representations of Greek Tragedy in Ancient Pottery: a Theatrical Perspective." New Theatre Quarterly 24, no. 3 (August 2008): 229–45. http://dx.doi.org/10.1017/s0266464x08000298.
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In this article, Christian M. Billing considers the relationship between representations of mythic narratives found on ancient pottery (primarily found at sites relating to the Greek colonies of south Italy in the fourth century BC, but also to certain vases found in Attica) and the tragic theatre of the fifth century BC. The author argues against the current resurgence in critical accounts that seek to connect such ceramics directly to performance of tragedies by the major tragedians: Aeschylus, Sophocles, and Euripides. Using five significant examples of what he considers to be errors of method in recent philologically inspired accounts of ancient pottery, Billing argues for a more nuanced approach to the interpretation of such artefacts – one that moves beyond an understanding of literary texts and art history towards a more performance-conscious approach, while also acknowledging that a multiplicity of spheres of artistic influence, drawn from a variety of artistic media, operated in the production and reception of such artefacts. Christian M. Billing is an academic and theatre practitioner working in the fields of ancient Athenian and early modern English and European drama. He has extensive experience as a director, designer, and actor, and has taught at a number of universities in the UK and the USA. He is currently Lecturer in Drama at the University of Hull.
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Bosher, †Kathryn. "Problems in Non-Athenian Drama: Some Questions about South Italy and Sicily." Ramus 42, no. 1-2 (2013): 89–103. http://dx.doi.org/10.1017/s0048671x00000084.
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As Martin Revermann forecast in 1999, the reception history of Greek drama has become ‘big business’ and, as the present volume demonstrates, we are indeed trying to move beyond the ‘Atheno-centric civic ideology approach to Greek drama, which has, fruitfully, been dominating our mode of thinking for quite some time now'. Nevertheless, like Revermann, I believe that work on the reciprocity between social context and theatre that Nothing to do with Dionysos? Athenian Drama in its Social Context (1990) so well exemplifies has been and continues to be an important approach to the field. Examining plays not simply as literary works, but as integral parts of social and political systems, remains a useful method of inquiry. Indeed, one strand of useful research may build on the work that has been done to situate Greek drama in Athens to ask similar questions about theatre outside Athens.In the case of South Italy and Sicily, the problem is particularly pressing. This is not only because of the traditional separation between the fields of philology, epigraphy, history, archaeology, art history and political science, which made comprehensive examination of theatre as a social and political phenomenon difficult in Athens, but also because of competing histories of the development of theatre in the ancient Greek world. In particular, the history of Athenian theatre, both from the literary perspective and now from the socio-political perspective, is so dominant that it often incorporates into its own narrative what evidence there is for theatre outside Attica. Likewise, from the later period, Roman theatre includes the evidence from Sicily and South Italy into its own history, though to a lesser extent. Nothing to Do with Dionysos? may nevertheless serve as a model for the development of a vital, and still missing, perspective on the theatrical evidence that remains from the West. How did drama and the theatre fit into the socio-political contexts of Greek cities outside Attica? Is it possible to write the history of Sicilian and South Italian theatre, or were these new world cities only recipients of the Attic theatre and stepping stones to that of Rome?I attempt below to set out a few of the questions that, I think, frame the debate. This is a preliminary, tentative examination of some of the problems that arise in this field, and it is not in any way exhaustive.
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Phelan, Mark. "“Irish Nights”: Paratheatrical Performances of Melodrama on and off the Belfast Stage." Theatre Survey 59, no. 2 (April 25, 2018): 143–68. http://dx.doi.org/10.1017/s0040557418000042.
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Until relatively recently, melodrama has been an unfairly maligned genre of theatre history; its pejorative associations based on the prejudiced assumptions that its aesthetics of excess (in terms of its extravagant emotion, sensationalism and popularity amongst predominantly working class audiences) meant, therefore, that it was for simpletons. What Walter Benjamin excoriated as the “ancient lament that the masses seek distraction whereas art demands concentration from the spectator” fuelled bourgeois disdain for this theatrical form and the derision of the Theatrical Inquisitor’s dismissal of melodrama as “aris[ing] from an inertness in the minds of the spectators, and a wish to be amused without the slightest exertion on their own parts, or any exercise whatever of their intellectual powers” remained the dominant critical response throughout the nineteenth century. Indeed, such views continued well into the twentieth century and certainly characterized the modernist reactions of the founding figures of the Irish national theatre in this period. Frank Fay, cofounder of the National Dramatic Society, denounced both the aesthetics of Dublin's Queen's Theatre as the “home of the shoddiest kind of melodrama,” and the intelligence of its audiences who, “wouldn't, at present, understand anything else.”
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Sulyak, S. G. "N.I. Nadezhdin and Carpathian Rus." Rusin, no. 61 (2020): 41–66. http://dx.doi.org/10.17223/18572685/61/4.
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Nikolai Ivanovich Nadezhdin (1804–1856), a Russian philologist, literary and theater critic, philosopher, journalist, editor, historian, archaeologist, ethnographer, art critic, and educator, was the son of a poor village priest. The surname Nadezhdin was given to him by the Ryazan archbishop Theophilact (Rusanov), who pinned great hopes on the boy. N.I. Nadezhdin made a significant contribution to the development of science in Russia. Back in 1834, he spoke of the need to study the Russian language in various fields, in addition to belles-lettres and theological literature. He defended the idea of using philology as a supporting discipline in history. Nadezhdin was one of the founders of historical geography and played a significant role in the formation of ethnography in Russia. In his works, N.I. Nadezhdin focused on the history of Carpathian Rus. His first materials on Rusins appeared when he lived in Odessa. The earliest articles explored the history of Rusins in Bessarabia, the north of which is thought to belong to Carpathian Rus (A Walk in Bessarabia (1839), On the location of the ancient city of Peresechen, belonging to the Uglich people (1844)). In 1840–1841, on behalf of the Odessa educational district trustee D.M. Knyazhevich, Nadezhdin traveled through the southern and West Slavic lands. In his Note on the Journey Through the South Slavic Countries (1842) and in The Report on the Journey Made in 1840 and 1841 in the South Slavic Lands (1844), he mentions the Russian population of Hungary and Transylvania. Unfortunately, according to Nadezhdin, “South-West Russia, whose purest and most unique part was leaving the Russian Empire” was hardly studied by Russian scholars. N.I. Nadezhdin reported about the surviving Russian settlements in Transylvania, whose inhabitants had spoken the “Little Russian language”. He drew attention to the need for further development of the diplomacy of the Danube principalities, especially Moldova, which was initiated by Yu.I. Venelin. Nadezhdin noted that the geographical nomenclature not only in the Moldavian and Wallachian principalities, which were adjacent to Russia, but in Transylvania and Hungary, almost up to the Danube, hides its Slavic and actually Russian nature “under a thick layer of Romanian and Magyar sediment.” In his article On the ethnographic study of the Russian nationality (Notes of the Russian Geographical Society. Book. 2. SPb., 1847), N.I. Nadezhdin once again raised the question of studying the “population of the Russian outside Russia.” He pointed to the “Russian element” in the Austrian Empire, to the Rusins (Rusnaks) living in Galicia and Hungary. The scholar recalled that the remnants of the Russian population could still be found in Transylvania, “At present, in most of the local Russian villages, only women still speak Russian; men, however, refused from their native language for the dominant languages around: Madyar or Volosh. In Moldavia and Wallachia, the presence of the Russian element was even more obvious. Especially in Moldova, where it shines everywhere through the ruling stratum of the Romanian population; and most of all – in the so-called Upper Moldavia (Țara de Sus).”
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Khalili Kolahian, Shiva. "An analytical study of the ritual ceremonies in Iranian performing arts, a case study of Travellers." CINEJ Cinema Journal 8, no. 2 (December 3, 2020): 217–46. http://dx.doi.org/10.5195/cinej.2020.260.
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Rites and myths are important parts of the identity and the culture of every nation. Iranian rites and performing arts, as a part of Iranian art and culture, which has always got attention throughout history, can help us recognize ancient Iranian culture and history. Cinema, among other interactive arts, has sometimes been able to portray ritual arts well. Travellers movie, made by Bahram Beyzai, is one of the most prominent examples of the visualization of ritual arts in Iran, because the movie consists of three parts, like the three theaters, in which the rites are portrayed as the main story of the movie, and the Persian culture and customs have been exhibited. This paper, which its research method is descriptive-analytical, examines the standing of rites and ritual arts in Travellers movie and analyzes its atmosphere regarding to performing rituals. Its scene design changes as the script process, so that the application of elements such as light and color, and their intensity and reduction in different mental conditions, from pleasure to mourning, has been considered wisely, and the atmosphere has a dramatic impact on the audience in different scenes. The lighting and the coloring of the scenes in the movie, indicates a tribute to beliefs and faith in rites and ritual arts.
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Amin, Dina. "Bā Kathīr's Hārūt wa-Mārūt: Can the Qur'an Have an Alienating Effect?" Journal of Qur'anic Studies 16, no. 3 (October 2014): 157–73. http://dx.doi.org/10.3366/jqs.2014.0171.
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The relationship between religion and theatre is an ancient one; in fact this relationship has been the essence and raison d’être of theatre from ancient Egypt and Greece until the present day. However, in today's world, to borrow from, or be inspired by, a holy scripture is not only to debate issues pertaining to faith, but rather to aim for a dialectics between the dramatic work and the modern-day readers/spectators and their contemporary sociopolitical conditions. Indeed, it was his recourse to a Qur'anic story as plot for Ahl al-kahf (‘Sleepers of the Cave’, 1933) that helped Tawfīq al-Ḥakīm to initiate drama as an intrinsic genre into the literary canon, theatre having long been deemed an unessential art form within the Arabo-Islamic world. The subject of the current article, ʿAlī Aḥmad Bā Kathīr (1910–69), likewise wrote a substantial number of works for the stage derived from Islamic history and tradition. As a member of the cultural sector of the Muslim Brotherhood in the 1940s and 1950s and a major contributor to al-masraḥ al-dīnī (‘the theatre of religion’) in Egypt, it is no surprise that Bā Kathīr devoted a large portion of his prolific dramatic writing to narratives inspired by the Qur'an and other religious sources. His play Hārūt wa-Mārūt (‘The Angels Hārūt and Mārūt’, 1962) is a very good example of this vein in his writing. Based in the Qur'anic story mentioned in Sūrat al-Baqara, it recounts the story of the two angels, who are transformed into humans and descend to earth, to demonstrate that sin can be combated by the practice of chastity, willpower, and self-restraint.
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Sukhomlinova, T. P. "Choral creativity by Hanna Havrylets as a symbol of the togetherness of Ukraine (on the example of the musical and stage action “We will sow the Golden Stone”)." Aspects of Historical Musicology 17, no. 17 (September 15, 2019): 44–59. http://dx.doi.org/10.34064/khnum2-17.03.
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In recent years, there has been an increasing interest in Ukrainian choral music of the modern generation of composers. Hanna Havrylets’ choral works are topical for performers and scholars. The musical and stage performance “We will sow the Golden Stone” is an example of embodiment the idea of united Ukraine, which was preserving its actuality during the all history of the country. Hanna Havrylets is an artistic figure, whose creative work unites Western and Eastern Ukraine. She was born in Galicia, studied and worked in the capital city. Her music reached Eastern Ukraine, where the artist’s choral works are performed by almost every choir group and where they have become the favorite among performers and listeners. Concerning choirs of Kharkiv region, we should mention the Chamber Choir named after Viacheslav Palkin of Kharkiv Regional Philharmonic Society, the Opera Studio Choir and the Student Choir of Kharkiv National University of Arts named after Ivan Petrovych Kotliarevsky, the Student Choir of Kharkiv State Academy of Culture. Research aims and methods. We tried to identify Hanna Havrylets’ choral works’ characteristic features, which are a symbol of the nation’s unity in the contemporary Ukrainian musical space, as well as some religious, philosophical and traditional folk features of the national identity, which perform the unifying function in the Ukrainian musical art. Research results. The features of H. Havrylets’ works that connect the cultural poles became a religious orientation (appeal to the Orthodox tradition), reliance on folklore and national historical and cultural traditions, which, combined with professional skills and composer talent, allowed her to create unique creative projects. One of such projects is the musical stage performance “We will sow the Golden Stone” (1997). The work was created for the People’s Artist of Ukraine Nina Matviyenko (soloist), a choir of boys and a symphony orchestra, the author of the poems is Sofiya Maidanska. Its uniqueness is in the fact that it combines almost all the genres of Ukrainian folk music in one piece united by the only idea of covering all the milestones of Ukrainian history starting from the World Creation and up to the present days. The artistic method of synthesizing musical and stage performance has a multi-level manifestation. Synthesis of art types (music, fine arts, choreography and theater) is supplemented with synthesis of styles, genres, and contents. H. Havrylets skillfully combines peculiarities of artistic thinking, characteristic of Ukrainian folklore, with contemporary composer vision; also the folkloric manner of singing – with the academic. Having considered the musical and stage performance “We will sow the Golden Stone” by H. Havrylets, we found common for Ukrainian culture and art features, which support the idea of unity and collegiality of Ukraine. These common religious, folkloric, philosophical features constitute a single spiritual system of the national culture. Due to her composer talent, H. Havrylets created a complete picture of author’s vision of united Ukraine, embodied in her work all major milestones of the country’s history (from the ancient times and up to the present days), traditions and beliefs of the Ukrainian people (religious and everyday ones), their identity by including regional features into a single system of the Ukrainian nation’s values in the past and the present. An analysis of the work by H. Havrylets gives reason to believe that the composition of the work is carried out on the principle of “unity and diversity”, the use of which contributes to a more vivid expression of its main idea. The unique, original features of the different eras of the history of Ukraine, its geographical regions, the art of its outstanding creators (composers, poets and performers) are combined into a single “portrait” of the Ukrainian nation, in a common image of its mentality and culture. Summary. Thus, in the process of analyzing the musical stage performance “We will sow the Golden Stone” the religious, folklore, and worldview signs of national identity were revealed, bearing the idea of the collegiality of the Ukrainian people. Religious signs include reproduction by the composer of Pagan tradition, coverage of the Pagan era, for which ritual folklore of the ancient Slavs was used; subsequently – and Orthodox symbolism, in praising the original Christianity and the Cossacks as the defender of their native land, thanks to the appeal to the genres “koliadka”, “szhedrivka” (traditional songs usually sung on Christmas holidays), historical songs, works of authors known throughout Ukraine. The folklore signs of the national identity of the work embodying the idea of the collegiality of Ukraine include the use of folklore primary sources collected in different parts of Ukraine by Nina Matviyenko, as well as the coverage of all genres of Ukrainian folklore reflected the foundations of the worldview and everyday life of the people of all regions of the country. An expression of the ideological foundations of national identity and unity became the composer’ coverage of milestones in the history of Ukraine, historical events that happened with Ukraine as a whole – the Golden Horde’ invasion, the exploits of the Zaporozhian Sich, events of the twentieth century, which were tragic for both, Western and Eastern Ukraine. It was in these events that the eternal desire of the Ukrainian people for freedom was clearly manifested, they became symbols of his struggle for territorial integrity and his own religion and self-expression (national consciousness, culture, art), for an ideal future. Since the historical process of unity of the Ukrainian nation has not yet been completed, the problems of this study within the framework of Ukrainian musical art have prospects for further development.
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Mir-Bagirzade, Farida. "ORIENTAL SYMBOLISM OF THE BALLET “SEVEN BEAUTIES” BASED ON THE POEM BY NIZAMI GANJAVI." Historical Search 1, no. 4 (December 25, 2020): 197–201. http://dx.doi.org/10.47026/2712-9454-2020-1-4-197-201.
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The author explores creative interpretations of the work “Seven Beauties” written by a humanist poet Nizami Ganjavi (7th century) from the “Hamse” cycle. The poet was a genuine erudite, connoisseur of not only Koranic texts, history, ancient and Muslim philosophy, but astronomy as well. This article is an attempt to trace the oriental symbolism in the images of Ganjavi in one of the creative interpretations of the poem “Seven Beauties” through the prism of choreographic and scenographic art. The method of research is a semiological analysis, the object of study is the ballet “Seven Beauties”, combining the achievements of modern European choreography and medieval Eastern poetry with its inherent imagery, set to the music of Azerbaijani composer Kara Karayev. The composer K. Karayev actively used authentic musical traditions of Azerbaijan (musical harmonies, Ashug melodics and elements of Azerbaijani folk modes), combining them with European melodies and rhythms. Analyzing the film-ballet “Seven Beauties” (1982, directed by Felix Slidovker) and the new production of the Theater of Opera and Ballet named after M.F. Akhundov (2011), the author traces the transformation of the libretto and offers his own rendition of symbolism in the metaphorical work of the classic Nizami Ganjavi. The search for truth, beauty, and justice has always been a part of a thinking person. Eastern poets chanted this search, this long and difficult road to the truth, the ideal world. Court intrigues, the luxury of the palace and the daily life of the common people, nobility, guile and love intertwined in this metaphorical Eastern parable, which formed the basis for several interpretations of the ballet “Seven Beauties”. Despite the great degree of conventionality inherent in this genre of stage art, the film ballet is characterized by dramaturgical diversity, organic entwinement of developing storylines, dynamic interrelation of social and lyrical-psychological conflicts. The transformation of the libretto to the ballet “Seven Beauties” testifies to a new, deeper reading, its coming closer to the ideological and philosophical metaphorical concept of the original poem by Nizami Ganjavi, to eternal search for the truth, love and justice sung by the poet with oriental imagery characteristic for him.
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Tyshchyk, V. "Programmability projections in “The Ancient Kiev Frescoes” by A. Stashevsky for the button accordion." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 55, no. 55 (November 20, 2019): 33–49. http://dx.doi.org/10.34064/khnum1-55.03.
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The article explains the role of extra-musical factors in the creation of the compositions, caused by the action of the art synthesis as a cross-cutting theme of the composer’s creativity in the European tradition. In the academic art, this phenomenon has acquired the status of the program method, which to some extent has directed the listeners’ perceptions. The actualization of the present topic and its predetermined task is to determine the degree of the correlation of the semantics of a new composition to its artistic original, since it is precisely on the “artistic type translation” that both the programmability and the ways of its implementation by means of the performing interpretation depend. The object of the article is the programmability as a condition of the composer’s idea; the subject is the author’s concept of “The Ancient Kiev Frescoes” by A. Stashevsky for the accordion, implemented in the genre-stylistic system of the individual and national-musical thinking. The purpose of the article is to identify the genre-stylistic factors of the author’s conception of the selected composition, which reflects the sound-poetic ideas about the ancient history of the native land, while forming the national memory of the modern Ukrainian. Analysis of the recent publications on the research topic. Among the fundamental works devoted to programmability, we should point out the works by V. Konen, which trace the tendency to expand the limits of programmability in music at the expense of non-musical influences, as well as those by M. Lobanova, who characterizes the synthetic genres (opera, theatre music, ballet, program symphony) in the historical dimension. G. Khutorskaya owing to the introduction of the category “interspecific translation” into the scientific circulation explains the means of the synthesis of arts in vocal compositions [5]. The interspecific interaction of the theatre, painting, dance, poetry and literature contributes to the reproduction of the complete picture of the world in music. The material for the development of the problem is the composition for the accordion called “The Ancient Kiev Frescoes” by A. Stashevsky, one of the bright representatives of the modern accordion school of Ukraine. Observing the author’s premieres (in particular, the accordion compositions) in the quality of a professional listener, one can state that his creativity has become an important part of the musical culture of the Slobozhanska Ukraine. As a multifaceted personality – an accordion performer, teacher, composer, and scientist – he embodies new ideas, genre-style models and corresponding techniques of the performing skills in his activities. A comprehensive analysis of the genre stylistics and a personal view of the performance dramaturgy of the interpretation of the program cycle have been given. “The Ancient Kiev Frescoes” by A. Stashevsky (2005), besides the program name, have a genre refinement of the “suite-notebook”, which contains the key to understanding the essence of the stated program. First, the notebook (the album) is holistic, and contains information about interrelated events of a certain era, arranged in a timeline (the linear sequence). Secondly, the pages of the notebook can be represented as the planes where the images are located – the frescoes of St. Sophia Cathedral in Kiev. The most valuable decoration of the cathedral is the mural, which has been preserved for centuries and is an example of the skill and artistic taste of ancient Ukrainians. In general, St. Sophia Cathedral embodies the philosophical credo of the era with its national idea, the expression of the spirituality of the Christian worldview. There are nine parts in the suite-notebook, each with a program title. The author’s idea is realized, on the one hand, through the programmability of the picture type, when the parts of the suite cycle constitute a single composition that is associated with a multi-figured mural (with its mosaic, stained glass). It is impossible to capture it at one glance, so getting acquainted with it implies a consistent arrangement of the fragments of the whole in time. On the other hand, there is a pervasive narrative throughout the cycle: all the parts sound attacca. The pages of the chronicle seem to be expanded in the temporal axis; there is also a general logic of changing the various musical murals that is subordinate to the latent programmability: from “Intrada” to the climax in Part 8 and Part 9 an associate connection (a story line) is established. Programmability-driven musical stylistic contains repetitive segments of the author’s language focused on archaic styling. Because of the singing type of thematism, the ostinato nature and variability of the means of its development, the expanded fret and tonal nature, the mosaic principle of the stringing of the motives, and their combining. In the conclusions it is emphasized that in the program composition for the accordion A. Stashevsky skillfully realized his plan as a projection on historical, musical-performing and picture-everyday images-echo. The incarnation of the ancient history of Kievan Rus by means of the fret-harmonious, texture-timbre and compositional-dramatic means fully presents the author’s conception of the composition – the harmony of a man and history, the updating of the Past, in order to understand one’s own mental foundations, self-awareness in the national cosmos and logo.
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Rogoff, Gordon. "Strange Eventful History." Theater 50, no. 1 (February 1, 2020): 13–29. http://dx.doi.org/10.1215/01610775-8123840.
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Theater magazine founding editor Gordon Rogoff puts the history of the American theater over the last five decades under a critical retrospective lens, examining how shifting political, social, and economic conditions have shaped theater as both industry and art form. Rogoff ’s essay mixes memory with polemic and humor with outrage while attempting to untangle the threads of high art and big business that have held up and ensnared the art of theater across the last half century.
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du S. Read, Leslie. "Social Space in Ancient Theatres." New Theatre Quarterly 9, no. 36 (November 1993): 316–28. http://dx.doi.org/10.1017/s0266464x00008228.
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How do modern archeological discoveries mesh with and affect present views of ancient theatrical techniques – specifically, of the interrelationship between performers and audience? Looking especially at the ways in which the audience itself was able to interact through the construction of the areas devoted to its own accommodation and circulation, Leslie du S. Read here blends narrative comment and photographic illustration to create a picture of the essential sociability of ancient theatre spaces – an aspect usually ignored by scholars primarily concerned with dramaturgical techniques. Leslie du S. Read, who is presently Head of the Drama Department at the University of Exeter, has for a number of years been researching both visible and known remains of classical theatres, and writing on the social context of stagecraft. He has at present a collection of over 4,000 slides of some 300 theatres, and is in the final stage of completing a history and guide to ancient theatre sites. All photographs in the present article were also taken by the author.
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Elsner, Jas. "Ancient viewing and modern art history." Mètis. Anthropologie des mondes grecs anciens 13, no. 1 (1998): 417–37. http://dx.doi.org/10.3406/metis.1998.1091.
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Климбус Ірина Михайлівна. "ЦИКЛ «ПАРНАС» ВІТАЛІЯ МАНИКА ДЛЯ СКРИПКИ СОЛО: ПРОГРАМНИЙ СЮЖЕТ ІЗ АНТИЧНОЇ МІФОЛОГІЇ В СУЧАСНІЙ ІНТЕРПРЕТАЦІЇ." World Science 3, no. 8(48) (August 31, 2019): 54–57. http://dx.doi.org/10.31435/rsglobal_ws/31082019/6648.
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Vitali Manyk is a modern composer from Ivano-Frankivsk who productively works in various music genres. He is the author of works for symphony orchestra, vocal and chamber instrumental tracks, music background of theatre performances. Lack of critical analysis of his art has caused the topicality of this article. Its main objective is to reveal basic features of the programming principle application in the «Parnassus» cycle which consists of nine pieces for violin solo.Having chosen the figurative music plot which originated from Ancient Greece, V. Manyk declares his interest in European civilization and artistic attainment. On the other hand, he tends to synthesize arts. As you know, the phenomenon of synthesis of the arts also comes from antiquity. According to the Greek mythology, Parnassus is the home of gods and also the residence of the nine muses – the patronesses of arts and sciences.The first piece «Clio» (the muse of history) is aimed at improvisation. At the same time the author accompanies every miniature with remarks concerning instrumentation, manner, tempo, rhythm, provides detailed notes as to the sound dynamics, etc.The second piece «Euterpe» (the muse of lyrical poetry and music) is marked by the lack of lilt organization. Music theme has abundant rhythmics, abrupt texture and dynamic changes.The third and the fourth pieces «Thalia» (the muse of comedy) and «Melpomene» (the muse of tragedy) expose quite the opposite images and emotions of the Greek theatre genres. However, the composer applies means of humorous and tragic music spheres of different epochs.The fifth piece «Polyhymnia» (the muse of sacred poetry and pantomime) is based on the intonations of antique chants. Melody develops gradually, has narrow range, but in the middle of the piece reaches significant dramatic effect. The sixth miniature «Urania» (the muse of astronomy) is the illustration of a starry night. Quiet and peaceful sounding dominates, short motives are directed upwards.In the seventh piece «Terpsichore» (the muse of dance and choral singing), with the help of antiphonous sounding of imaginary male and female groups of singers, the author reproduces the model of an ancient syncretic roundelay. The eighth miniature «Erato» (the muse of love lyrics) resembles the second piece (Euterpe) in images’ character and exposition.The last piece «Calliope» (the muse of epos) reflects V. Manyk’s aspiration to generalize the contents of the entire cycle. That’s why short reminiscences of all previous pieces are quite prominent here.The cycle of short miniatures is enriched with the wide range of historic, cultural and even philosophical connotations. Programme plot embodies by means of expression such as improvisation of musical texture, s broad range articulation, characteristic contrast melodies and motifs, the uniqueness semantic structure work.
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Fabbricotti, Emanuela. "Silphium in Ancient Art." Libyan Studies 24 (1993): 27–33. http://dx.doi.org/10.1017/s0263718900001941.
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AbstractSilphium is the source of Cyrene's wealth. It is possible that the first colonists who landed in Cyrenaica realized the many qualities of the plant and decided at once to take advantage of it. Maybe, the Minoans knew about it too, as Sir Arthur Evans found some inscribed tablets from Cnossos with symbols very like those represented on later Cyrenaican coins.Silphium is represented on coins possibly as the symbol of Cyrenaica and a branch of silphium is also shown held by a female divinity in clay statuettes. A rare coin shows a female figure sitting on a high stool, holding out her arms towards a plant of silphium. I think that she is not a goddess, but Cyrene itself, guardian of silphium and of the land where silphium grows and I suggest that a limestone head found in Lamluda could belong to a statue of the same type.After the archaic period, there are many legends related to silphium and also to Aristaeus who is said to have discovered the plant. After the royal period, the symbol of silphium loses its first position on coins and is nearly forgotten in art, but in the 2nd century AD it appears again in two groups of capitals, one in Beida and one in Cyrene. It is a sort of deliberate revival of the old legends and old iconographies that wants to confirm and demonstrate that the great political power of Cyrene (due to silphium) has returned even if the plant of silphium itself has become very rare.
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Milbrath, Susan, and Barbara A. Purdy. "Indian Art of Ancient Florida." Ethnohistory 45, no. 2 (1998): 376. http://dx.doi.org/10.2307/483070.
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REVERMANN, MARTIN. "The ‘Cleveland Medea’ Calyx Crater and the Iconography of Ancient Greek Theatre." Theatre Research International 30, no. 1 (March 2005): 3–18. http://dx.doi.org/10.1017/s0307883304000835.
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This article examines a spectacular example of Greek theatre-related vase iconography, the so-called ‘Cleveland Medea’, by studying the ways in which a painter appropriates iconography for his own narrative purposes. Of special interest are the interactions called for by the vessel from its prospective viewers in the symposium context. Throughout, the artefact is treated as an important document of the cultural history of Greek tragedy in the fourth century BCE.
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Keen, Benjamin, and George Kubler. "Esthetic Recognition of Ancient Amerindian Art." Ethnohistory 39, no. 4 (1992): 570. http://dx.doi.org/10.2307/482000.
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Solari, A. "Ancient Maya Art at Dumbarton Oaks." Ethnohistory 61, no. 1 (January 1, 2014): 212–13. http://dx.doi.org/10.1215/00141801-2376213.
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Berthoud, Luiza Esper. "Art History and Other Stories." ARS (São Paulo) 18, no. 38 (April 30, 2020): 197–217. http://dx.doi.org/10.11606/issn.2178-0447.ars.2020.162471.
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Through the analysis of one erroneous piece of art criticism, an essay by Goethe that re-imagines a lost ancient sculpture, I demonstrate the difficulty that the discipline of art history has with conceptualizing the experience of art making and how one ought to respond to it. I re-examine the relationship between art making and art appreciation informed by ideas such as the Aristotelian view of Poiesis, Iris Murdoch’s praise of art in an unreligious age, and Giorgio Agamben’s call for the unity between poetry and philosophy. I also argue that much of modern art criticism has forgotten Arts’ earlier conceptual vocation, and propose methods of appreciating art that are in themselves artistic.
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Bryant-Bertail, Sarah. "The Trojan Women a Love Story: A Postmodern Semiotics of the Tragic." Theatre Research International 25, no. 1 (2000): 40–52. http://dx.doi.org/10.1017/s0307883300013948.
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Charles Mee, before turning to playwriting, authored several well-known political histories. To the last of these, from 1993, he gave the ironically portentous title of Playing God: Seven Fateful Moments When Great Men Met to Change the World. With this deconstructive final word after two decades as a historian, he did not in fact abandon history, but began to write it in the medium of theatre. In doing so Mee has come to share a view articulated by Roland Barthes, who was once a university student of theatre and actor in Greek tragedies: the view that theatre, and Greek tragedy in particular, can illuminate our history as a story unfolding before us, allowing us to connect critically past with present as our best hope for the future. The American director Tina Landau, a frequent collaborator with Charles Mee, likewise believes that the ancient Greek tragedies helped constitute, articulate, and today still codify the structural base in myth and history of Western civilization. Accordingly, Mee and Landau have created a number of what they call ‘site-specific pieces’ adapted from Greek drama, site-specific in that they are created out of the specific material space and time at hand. One of these is The Trojan Women a Love Story which was developed and premiered at the University of Washington in Seattle in the spring of 1996. The production was based on Euripides' play The Trojan Women and Hector Berlioz's 1859 opera Les Troyens, which in turn retells the story of Aeneas and Queen Dido of Carthage from Virgil's epic, The Aeneid.
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Shemyakina, Sophia. "History of One Portrait." Bulletin of Baikal State University 29, no. 1 (April 4, 2019): 32–38. http://dx.doi.org/10.17150/2500-2759.2019.29(1).32-38.
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Irkutsk Regional Art Museum exhibition opened in September 2018 commemorated the 90th anniversary of the birth of Boris Timofeevich Bychkov, Russian folk artist, corresponding member of Russian Art Academy, member of Irkutsk Regional Union of Artists and master of decorative glass. He had lived and worked in Irkutsk since 1962. A native of Moscow he graduated from Mukhina Leningard Higher Arts and Crafts College. For many years, he was an art director of Gusev glass manufacturing plant in Gus-Khrustalny. In 1962, he moved to Irkutsk and dedicated his whole life to Siberia. These are some of his art works known to natives of Irkutsk: stained glass windows «Irkutsk» in the hotel «Inturist», «The Blue Bird» in Bratsk community center, chandeliers in Irkutsk Music Theater, «Vostoksibsantechmontazh» and «Agrodorspecstroy» companies, and ornamental designs «Frozen sounds» and «Victory» in Irkutsk Art Museum Collection. Most of his designs and artifacts are stored in warehouses and are on exhibit in Irkutsk Art Museum, and all of them were featured in an exhibition. Besides the artist’s works, there were two other art works on display — «Portrait of B.T. Bychkov. Mural» and «Portrait of B.T. Bychkov on the optical glass» by painter-jewelers Natali and Arkadyi Lodyanovyh. This article is about the creative works of the glassware art artist himself and the story behind his portrait.
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Davis, Whitney, Anatoly I. Martynov, Demitri B. Shimkin, and Edith M. Shimkin. "The Ancient Art of Northern Asia." American Historical Review 97, no. 3 (June 1992): 907. http://dx.doi.org/10.2307/2164897.
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MacCormack, Sabine, and George Kubler. "Esthetic Recognition of Ancient Amerindian Art." American Historical Review 97, no. 2 (April 1992): 650. http://dx.doi.org/10.2307/2165919.
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Scott, John F., and George Kubler. "Esthetic Recognition of Ancient Amerindian Art." Hispanic American Historical Review 72, no. 1 (February 1992): 120. http://dx.doi.org/10.2307/2515962.
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Scott, John F. "Esthetic Recognition of Ancient Amerindian Art." Hispanic American Historical Review 72, no. 1 (February 1, 1992): 120–21. http://dx.doi.org/10.1215/00182168-72.1.120.
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Salimova, Leila F. "THE BODY IN THE HISTORY OF WESTERN EUROPEAN AND RUSSIAN THEATRE: CULTURAL VARIABILITY OF SHAME." Articult, no. 1 (2021): 19–31. http://dx.doi.org/10.28995/2227-6165-2021-1-19-31.
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Modern scientific knowledge approaches the study of the physical and aesthetic bodies with a considerable body of texts. However, on the territory of the theater, the body is still considered exclusively from the point of view of the actor's artistic tools. Theatrical physicality and the character of physical empathy in the theater are not limited to the boundaries of the performing arts, but exist in close relationship with the visual and empirical experience of the spectator, performer, and director. The aesthetic and ethical aspect of the attitude to the body in the history of theatrical art has repeatedly changed, including under the influence of changing cultural criteria of "shameful". The culmination of the demarcation of theatrical shame, it would seem, should be an act of pure art, independent of the moral restrictions of society. However, the experiments of modern theater continue to face archaic ethical views. The article attempts to understand the cultural variability of such a phenomenon as shame in its historical and cultural extent using examples from theater art from antiquity to the present day.
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Onians, John. "War, Mathematics, and Art in Ancient Greece." History of the Human Sciences 2, no. 1 (February 1989): 39–62. http://dx.doi.org/10.1177/095269518900200103.
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Ley, Graham. "Theatre of Migration and the Search for a Multicultural Aesthetic: Twenty Years of Tara Arts." New Theatre Quarterly 13, no. 52 (November 1997): 349. http://dx.doi.org/10.1017/s0266464x00011477.
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This year sees the twentieth anniversary of the foremost British-Asian ‘company of identity’, Tara Arts, directed throughout that time by Jatinder Verma – a major interview with whom forms the core of this celebratory feature. This traces the history and evolving philosophy of the company, from its origins in outrage at a racist murder, through changing perceptions of how multicultural identity can best find its dramatic expression, to a discussion of Verma's own recent work for Contact Theatre and the National. Contributions from other leading participants in the company's work are complemented by a selection of press reactions to major productions, and a survey of bibliographical and other resources. The compiler of this feature, Graham Ley, presently lectures in the Department of Drama at the University of Exeter, having previously taught in London and New Zealand. He is currently completing a book on theatrical theory, on which he has previously also published in NTQ, most recently in ‘The Role of Metaphor in Brook's The Empty Space’ (NTQ35, 1993) and ‘The Significance of Diderot’ (NTQ44, 1995). Among his publications on ancient performance, A short introduction to the Ancient Greek Theatre appeared from the University of chicago Press in 1991.
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Sellar, Tom. "Discussion, Dream, Art, People." Theater 50, no. 1 (February 1, 2020): 1–11. http://dx.doi.org/10.1215/01610775-8123826.
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In this article, Tom Sellar, the editor of Theater for sixteen years, reflects on the five-decade legacy of the magazine. Sellar’s personal retrospective looks both backward and forward, from Theater’s polemical beginnings in the late 1960s and his own encounters with the magazine as a student in the 1980s to the political exigencies of the present day and the demands this moment makes on the future of theater and criticism. As Sellar writes, Theater’s early radical spirit has not left the magazine’s mission: “Part muse, part archive, part mirror, Theater has held tightly to … its permanent stance that the theater can provide a vessel for transformation, bringing altered consciousness and maybe a better society.” Tracing this history, Sellar illuminates how Theater, as a journal and a reflection of its object of inquiry, has responded to the evolving idea of a public — a sphere that has narrowed and expanded, fractured and recombined over the past half century.
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Hall, Edith. "Medea and British Legislation Before The First World War." Greece and Rome 46, no. 1 (April 1999): 42–77. http://dx.doi.org/10.1017/s0017383500026097.
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Euripides' Medea has penetrated to parts of modernity most mythical figures have not reached. Since she first rolled off the printing presses half a millennium ago, she has inspired hundreds of performances, plays, paintings, and operas. Medea has murdered her way into a privileged place in the history of the imagination of the West, and can today command huge audiences in the commercial theatre. Yet in Britain, at least, her popularity on the stage is a relatively recent phenomenon. Medea has transcended history partly because she enacts a primal terror universal to human beings: that the motherfigure shouldintentionallydestroy her own children. Yet this dimension of the ancient tragedy was until the twentieth century found so disturbing as largely to prevent unadapted performances. On the British stage it was not until 1907 that Euripides'Medeawas performed, without alteration, in English translation.
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Goyder, Joanna. "Scheduling Monuments: The Rose Theatre Case." International Journal of Cultural Property 1, no. 2 (July 1992): 353–58. http://dx.doi.org/10.1017/s0940739192000389.
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1 SummaryIn R v Secretary of State for the Environment ex parte Rose Theatre Trust Co [1990] 1 All ER 754, Schiemann J. held that no ordinary member of the public, nor even a very large number of members of the public who have joined together for that very purpose, has any standing to challenge a decision by the Secretary of State for the Environment not to schedule a site as a monument of national importance under Section 1(3) of the Ancient Monuments and Archaeological Areas Act 1979. Moreover, the Secretary of State may base the exercise of his discretion on a number of factors in addition to the consideration of whether or not the site is a monument of national importance.
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Tankovska, Snejina. "Women in Bulgarian theater: A promise of preserving and promoting the tradition of theater as art." European Legacy 2, no. 1 (March 1997): 15–17. http://dx.doi.org/10.1080/10848779708579683.
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Platt, Verity. "The Matter of Classical Art History." Daedalus 145, no. 2 (April 2016): 69–78. http://dx.doi.org/10.1162/daed_a_00377.
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Though foundational to the study of art history, Greco-Roman visual culture is often sidelined by the modern, and overshadowed by its own cultural and intellectual reception. Recent scholarship, however, has meticulously unpacked the discipline's formative narratives, while building on archaeological and literary studies in order to locate its objects of analysis more precisely within the dynamic cultural frameworks that produced them, and that were in turn shaped by them. Focusing on a passage from Pliny the Elder's Natural History (arguably the urtext of classical art history), this paper explores the perennial question of how the material stuff of antiquity can be most effectively yoked to the thinking and sensing bodies that inhabited it, arguing that closer attention to ancient engagements with materialism can alert us to models of image-making and viewing that are both conceptually and physically grounded in Greco-Roman practices of production, sense perception, and interpretation.
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Alexander, Karen. "A History of the Ancient Art Collection at The Art Institute of Chicago." Art Institute of Chicago Museum Studies 20, no. 1 (1994): 6. http://dx.doi.org/10.2307/4112948.
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Beaujon, Danielle. "“Purely Artistic”." Historical Reflections/Réflexions Historiques 46, no. 2 (September 1, 2020): 89–109. http://dx.doi.org/10.3167/hrrh.2020.460206.
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Following World War II, French police surveillance in Algeria increasingly focused on the threat of Algerian nationalism and policing theater proved no exception. The police assiduously investigated the contents of plays and the background of performers, seeking to determine whether a performance could be considered “purely artistic.” In cracking down on theater, the police attempted to produce “pro-French” art that could influence Algerian loyalties, a cultural civilizing mission carried out by the unlikely figure of the beat cop. Ultimately, their mission failed. Live performances presented an opportunity for spontaneity and improvisation that revealed the weakness of colonial policing. In this article, I argue that in trying to separate art from politics, the police created an impossibly capacious idea of the political, giving officers justification for inserting themselves into intimate moments of daily life. The personal, the interpersonal, and the artistic became a realm of police intervention.
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van Els, Paul, and Frank Witkam. "Schoolyard Soldiers: The Art of Adapting the Art of War." Journal of Chinese Military History 8, no. 2 (October 22, 2019): 191–224. http://dx.doi.org/10.1163/22127453-12341346.
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Abstract The Art of War (or Sun Tzu) abounds with practical strategic and tactical advice which, while intended for use in warfare, can be applied to almost any professional or personal crisis or conflict. In recent decades this ancient Chinese military classic has been adapted for a variety of non-military purposes in fields as diverse as trade, law, sports, and love. Intrigued by the text’s seemingly limitless applicability, this article analyzes when, where, why, and how present-day adapters applied the ancient military text to modern non-military issues. The article also reflects on the value of Art of War adaptations, especially vis-à-vis translations, as it highlights the diverse ways in which an age-old Chinese text is made relevant to modern readers worldwide.
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Goldberg, Sander M. "Plautus on the Palatine." Journal of Roman Studies 88 (November 1998): 1–20. http://dx.doi.org/10.2307/300802.
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It was probably in the agora at Athens and possibly in the seventieth Olympiad (i.e. 499–496 B.C.) that a wooden grandstand collapsed while a play by Pratinas was being performed. The Athenians responded quite sensibly to this disaster by moving their dramatic performances to the precinct of Dionysus Eleuthereus, where the audience could be more safely accommodated on the south slope of the acropolis. Or so it appears: no fact of this early period in ancient theatre history is ever entirely secure. By the time of Aeschylus, however, what we call the Theatre of Dionysus was certainly the place where Athenian tragedies and comedies were performed, and the facility grew in size and grandeur along with the festivals it served. One result of this continuity has been a great boon to the performance-based criticism of Greek drama.