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Relevant bibliographies by topics / Women in art. Painting, American. Painting, Modern

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Academic literature on the topic 'Women in art. Painting, American. Painting, Modern'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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Journal articles on the topic "Women in art. Painting, American. Painting, Modern"

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Simpson, Pamela H., and Kirsten Swinth. "Painting Professionals: Women Artists and the Development of Modern American Art, 1870-1930." Woman's Art Journal 25, no. 1 (2004): 51. http://dx.doi.org/10.2307/3566502.

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Dabakis, Melissa, and Kirsten Swinth. "Painting Professionals: Women Artists & the Development of Modern American Art, 1870-1930." Journal of American History 89, no. 3 (2002): 1077. http://dx.doi.org/10.2307/3092424.

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Schriber, Abbe. "Mapping a New Humanism in the 1940s: Thelma Johnson Streat between Dance and Painting." Arts 9, no. 1 (2020): 7. http://dx.doi.org/10.3390/arts9010007.

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Thelma Johnson Streat is perhaps best known as the first African American woman to have work acquired by the Museum of Modern Art. However, in the 1940s–1950s she inhabited multiple coinciding roles: painter, performer, choreographer, cultural ethnographer, and folklore collector. As part of this expansive practice, her canvases display a peculiar movement and animacy while her dances transmit the restraint of the two-dimensional figure. Drawing from black feminist theoretical redefinitions of the human, this paper argues that Streat’s exploration of muralism, African American spirituals, Native Northwest Coast cultural production, and Yaqui Mexican-Indigenous folk music established a diasporic mapping forged through the coxtension of gesture and brushstroke. This transmedial work disorients colonial cartographies which were the products of displacement, conquest, and dispossession, aiding notions of a new humanism at mid-century.

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Broos, Ben. "The wanderings of Rembrandt's Portrait of Aeltje Uylenburgh." Oud Holland - Quarterly for Dutch Art History 123, no. 2 (2010): 89–107. http://dx.doi.org/10.1163/003067212x13397495480745.

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AbstractFor more than a century the only eyewitness account of Rembrandt's Portrait of an old woman (fig. 1) was a description made by Wilhelm Bode in 1883. At the time, he was unable to decipher the date, 1632; nor did he know anything about Aeltje Uylenburgh or the history of the panel. However, the painting's provenance has since been revealed, and it can be traced back in an almost unbroken line to its commission, a rare occurrence in Rembrandt's oeuvre. A pendant portrait, now lost, featured the preacher Johannes Sylvius, who is also the subject of an etching by Rembrandt dating from 1633 (fig. 2). Rembrandt had a close relationship with the Sylvius couple and he married their cousin Saskia Uylenburgh in 1634. After Aeltje's death in 1644, the couple's son Cornelis Sylvius inherited the portraits. We know that Cornelis moved to Haarlem in 1647, and that in 1681 he made a will bequeathing the pendants to his son Johannes Sylvius Junior. For the most part of a century they remained in the family. We lose track of the portrait of Johannes Sylvius when, in 1721, Cornelis II Sylvius refurbishes a house on the Kruisstraat in Haarlem. However, thanks to a handful of eighteenth- and nineteenth-century copies, it has been possible to reconstruct the trail followed by Aeltje. In 1778, a copy from Dessau turned up at auction in Frankfurt. It was bought under the name of Johann Heinrich Roos by Henriette Amalie von Anhalt-Dessau. There is a copy of this copy in the museum of Marseilles, attributed Ferdinand Bol (fig. 3). In 2000 an article in the Tribune de Genève revealed that the original had belonged to the Burlamacchi Collection in the eighteenth century, and was then thought to be a portrait of Rembrandt's mother. Jean-Jacques Burlamacchi (1694-1748), a prominent Geneva collector, acquired major works of art, including probably the Rembrandt portrait, while travelling in Holland and Britain around 1720. It was the heirs of Burlamacchi, the Misses de Chapeaurouge, who opened the famous collection to the public. In 1790 or thereabouts, the Swiss portrait painter Marc-Louis Arlaud produced a copy, now in the museum at Lausanne (fig. 4), which for many years was thought to be an autograph work by Rembrandt. The painter Georges Chaix also made a copy, which he exhibited in Geneva in 1823. This work still belongs to the artist's family; unfortunately it has not been possible to obtain an image. After the Burlamacchi Collection was sold in about 1825, the painting was referred to somewhat nostalgically as 'Un Rembrandt "genevois"'. It was bought for 18,000 francs by the Paris art dealer Dubois, who sold it to the London banker William Coesvelt. In 1828, Coesvelt in turn sold the portrait through the London dealer John Smith, who described it as 'the painter's mother, at the age of 62'. We know that the picture was subsequently acquired from Albertus Brondgeest by the banker James de Rothschild (1792-1868) for his country house at Boulogne, as this is mentioned in the 1864 description of Rothschild's collection by Charles Blanc. Baron James's widow, Betty de Rothschild, inherited the portrait in 1868 and it was in Paris that the Berlin museum director Wilhelm Bode (fig. 5) first saw the painting. In his description of 1883 he states that the woman was not, in his opinion, Rembrandt's mother. In 1886 the portrait fell to Betty's son, Baron Alphonse (1827-1905). Bode published a heliogravure of the work in 1897, which remained for many years the only available reproduction (fig. 6). Rembrandt's portrait of a woman was a showpiece in Baron Alphonse's Paris smoking room (fig. 7). Few art historians came to the Rothschild residence and neither Valentiner nor Bredius, who published catalogues of Rembrandt in 1909 and 1935, respectively, had seen the painting. Alphonse's heir was Baron Edouard de Rothschild, who in 1940 fled to America with his daughter Bethsabée. The Germans looted the painting, but immediately after the war it was exhibited, undamaged, in a frame carrying the (deliberately?) misleading name 'Romney' (fig. 8). In 1949, Bethsabée de Rothschild became the rightful owner of the portrait. She took it with her when she moved to Israel in 1962, where under the name of Bathsheva de Rothschild she became a well-known patron of modern dance. In 1978, J. Bruyn en S. Levie of the Rembrandt Research Project (RRP) travelled to Tel Aviv to examine the painting. Although the surface was covered with a thick nicotine film, they were impressed by its condition. Bruyn and Levie were doubtful, however, that the panel's oval format was original, as emerges from the 'Rembrandt-Corpus' report of 1986. Not having seen the copies mentioned earlier, they were unaware that one nineteenth-century replica was also oval (fig. 9). Their important discovery that the woman's age was 62 was not further investigated at the time. Baroness Bathsheva de Rothschild died childless in 1999. On 13 December 2000 the painting was sold by Christie's, London, after a surprising new identity for the elderly sitter had been put forward. It had long been known that Rembrandt painted portraits of Aeltje Uylenburgh and her husband, the minister Cornelis Sylvius. Aeltje, who was a first cousin of Rembrandt's wife, Saskia Uylenburgh, would have been about 60 years old at the time. Given that the age of the woman in the portrait was now known to be 62, it was suggested that she could be Aeltje. The portrait was acquired for more than 28 million US dollars by the art dealer Robert Noortman, who put it on the market as 'Aeltje' with a question mark. In 2005, Noortman sold the portrait for 36.5 million to the American-Dutch collectors Mr and Mrs De Mol van Otterloo. At the time, the Mauritshuis in The Hague felt that trying to buy the portrait would be too extravagant, while the Rijksmuseum was more interested in acquiring a female portrait from Rembrandt's later period. Aeltje was thus destined to leave the Netherlands for good. A chronicle of the Sylvius family published in 2006 shows that Aeltje Uylenburgh would have been born in 1570 (fig. 10), demonstrating that she could indeed be the 62-year-old woman depicted by Rembrandt in 1632. We know that Aeltje was godmother to Rembrandt's children and that Saskia was godmother to Aeltje's granddaughter. Further evidence of the close ties between the two families is provided by Rembrandt's etching of Aeltje's son Petrus, produced in 1637. It is now generally accepted that the woman in the portrait is Aeltje. She was last shown in the Netherlands at the 'Dutch Portraits' exhibition in The Hague. In February 2008 the Museum of Fine Arts in Boston announced that it had received on long-term loan one the finest Rembrandts still in private ownership.

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Kitahara, Megumi. "Transcending Borders in the Work of Fumie Taniguchi." Asian Diasporic Visual Cultures and the Americas 6, no. 1-2 (2020): 92–109. http://dx.doi.org/10.1163/23523085-00601006.

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Fumie Taniguchi was a nihonga painter whose modern portraits of women enjoyed widespread acclaim within art circles during the 1930s. Although she moved to America shortly after Japan lost the war and spent the latter half of her life there, her existence was suddenly forgotten. There are almost no extant examples of Taniguchi’s paintings from her American period, however, her autobiographical novels that appeared in Japanese American fanzines provide significant clues that help to trace her life. Through these publications and oral interviews with her family members, this article seeks to introduce readers to the painterly practice and life of Taniguchi, and make clear what exactly was distinctive and unique about her life and practice. For a woman who continued to struggle against the patriarchal gaze both in Japan and the Japanese American community, what did the notion of transcending borders mean?

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Belova, Darya Nikolaevna. "Female Images in Chinese and Japanese painting." Культура и искусство, no. 5 (May 2021): 114–38. http://dx.doi.org/10.7256/2454-0625.2021.5.35526.

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This article analyzes female images in Chinese and Japanese painting (Bijin-ga). The subject of this research is the depiction of Chinese beautiful women on the scrolls of the X &ndash; XVII centuries and Japanese woodblock printing of the XVII &ndash; XIX centuries. Attention is given to the works of modern artists. It is noted that the aesthetic ideals are oriented towards the perception of beauty in the context of national culture of China and Japan, which undergo changes in each era, nurtured by Buddhism, Shintoism, Taoism and Confucianism, which contributed to the development of female image and symbolic sound. The fact that the worldview orientation towards women and their status in the Far Eastern society faded away defines the relevance of the selected topic. The novelty of lies in the comparative analysis of philosophical-aesthetic traditions of Chinese and Japanese painting, reflected in female images in the historical development, with the emphasis on its modern development. The conclusion is made that the assessment of female image in Chinese and Japanese art requires taking into account the national mentality, spiritual traditions, and interinfluence of cultures. The perception of the changing image of women in society plays a special role. It is determined that the depiction of women in clothes and face paint that conceals their body shape and facial emotions, deprive a woman of her individuality and lower her social status. Such trend remains in the contemporary art of these countries. Up until now, female images resemble the symbolism of depiction, closeness to nature, interweaving of external and internal content substantiated by the aesthetic, ethical and philosophical saturation of painting, indicating the uniqueness of each culture and its national heritage.

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Sammern, Romana. "Red, White and Black: Colors of Beauty, Tints of Health and Cosmetic Materials in Early Modern English Art Writing." Early Science and Medicine 20, no. 4-6 (2015): 397–427. http://dx.doi.org/10.1163/15733823-02046p05.

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Alongside Richard Haydocke’s translation of Giovanni Paolo Lomazzo’s treatise on painting (1598), the article examines concepts of color concerning cosmetics, painting and complexion as they relate to aesthetics, artistic and medical practice in the sixteenth and seventeenth centuries. Beginning with white and red as ideal colors of beauty in Agnolo Firenzuola’s Discourse on the beauty of women (1541), the essay places color in relation to major issues in art, medicine and empiricism by discussing beauty as a quality of humoral theory and its colors as visual results of physiological processes. Challenging the relation of art and nature, gender and production, Lomazzo’s account of complexion and Haydocke’s additions on cosmetic practices and face-painting provide key passages that shed light on the relation of cosmetics colors, art writing and artistic practices at the convergence of the body, art and medicine in the context of the emerging English virtuosi around 1600.

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Koos, Marianne. "Malerei als Augentrug. Alexander Roslins Selbstporträt mit Marie-Suzanne Giroust-Roslin an der Staffelei." Zeitschrift für Kunstgeschichte 83, no. 4 (2020): 506–53. http://dx.doi.org/10.1515/zkg-2020-4004.

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AbstractThis article examines the unique self-portrait of Alexander Roslin and his artist wife, Marie- Suzanne Giroust-Roslin (1767, Stockholm, Nationalmuseum), in which a male painter for once leaves the place at the easel to a painting woman. This complex multi-figure painting not only commemorates the couple’s friendship with the sitter, Henrik Villhelm Peill. Rather, it is conceived as a double image of love and advertisement – especially for her art. Further, with this painting Roslin takes a programmatic stand for his own concept of painting as much as for that of his wife: Criticized by Denis Diderot in 1765 for not painting but – like women at the toilet table – literally applying makeup, in this selfportrait with his painting wife Roslin undertakes a conspicuous narrowing of these (so different) activities. Roslin takes up the reproach of beautiful appearance and deception in order to let this criticism collapse in a second moment in the artistic concept of the artful deception of the eye – in a deceptively real painting, which – unlike women’s makeup – negates all difference between being and appearance. An in-depth analysis of the extraordinarily refined self-portrait of Madame Roslin with the laughing self-portrait of Maurice-Quentin de La Tour supports this interpretation. In a broader perspective this study is understood as a contribution to the investigation into the metaphorization of painting layers, picture surfaces, and forms of color application in pre-modern art and art criticism.

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Clarke, David. "The All-Over Image: Meaning in Abstract Art." Journal of American Studies 27, no. 3 (1993): 355–75. http://dx.doi.org/10.1017/s0021875800032072.

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It is the contention of Clement Greenberg that the development of modern painting can be seen as a self-critical process whereby this art entrenches itself more firmly in its area of competence. The area of competence of each art, according to Greenberg, coincides with all that is unique to the nature of its medium. Each art form, then, has an essence (albeit one which is only revealed over time) and the constitutive limitations peculiar to painting are considered by Greenberg to be “the shape of the support, the properties of pigment” and above all “the flat surface.” At first sight such a formalist perspective appears to have the advantage of being able to offer an overall picture of the development of modern painting, a unified narrative leading from Manet to American abstract artists of Greenberg's own time, such as Jules Olitski. I shall be arguing here, however, that a clear gestalt is provided by Greenberg's theory only at the cost of eliminating consideration of meaning in art. My point is not that Greenberg gives too much attention to form and not enough to content, and that therefore we merely need to balance the scales. Simply to supplement Greenberg's discussion of the formal aspects of artworks with a consideration of their content would be to accept implicitly the strong division between these two aspects which he makes. It is that very separation which I am contesting: I do not believe that it is possible to make worthwhile statements about form whilst considering it, as Greenberg does, in a vacuum.

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Stolte, Sarah Anne. "Hustling and Hoaxing: Institutions, Modern Styles, and Yeffe Kimball’s “Native” Art." American Indian Culture and Research Journal 43, no. 4 (2019): 77–92. http://dx.doi.org/10.17953/aicrj.43.4.stolte.

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This article considers the artistic career of self-identified Osage painter Yeffe Kimball (1906–1978). Following the stylistic trends of modern American Indian painting as largely defined by non-Native critics and a male-dominated art world, Kimball’s works were accepted into major exhibits. How Kimball was able to “pass” as an American Indian artist is the core of a larger narrative—one that demonstrates and provokes critique of how her fraud took advantage of, but also contributed to strengthening, an exclusionary, devaluative settler-colonial dynamic of expropriation that continues into the present. This article critiques the manner in which museums and art schools defined societal values of “Indianness” that marginalized Native artists. Examining Yeffe Kimball’s successful ethnic fraud affirms a patriarchal, assimilationist narrative and the extent to which European-American identities, institutions, and art practices control American Indian imagery.

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Dissertations / Theses on the topic "Women in art. Painting, American. Painting, Modern"

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Cook, Alicia McCaghren. "Edgar Degas's fan shaped designs art, decoration, and the modern woman in late-nineteenth-century France /." Birmingham, Ala. : University of Alabama at Birmingham, 2009. https://www.mhsl.uab.edu/dt/2009m/cook.pdf.

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Andrews, Susan Lesley, University of Western Sydney, of Performance Fine Arts and Design Faculty, and School of Design. "An imaginary other." THESIS_FPFAD_SD_Andrews_S.xml, 1997. http://handle.uws.edu.au:8081/1959.7/458.

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This research paper focuses on a specific period in western art history. The eighteenth and ninteenth centuries held fascination for the author as it marked the beginnings of modern science, a time when the artist and scientist collaborated in a mythical search for a key to unlock the mysterious realm to the unknown. The artist/scientist set on course to discover a new frontier thought to be buried somewhere in woman's body.The paper has been formulated into three chapters. The author has examined how the representation of the body of woman was reduced to a stereotype in both art and science. By examining eight images, she has sought to expose the subjective nature of the artists/anatomists' investigation during this period in history and reveal how art and science formed a complicit alliance in the misrepresentation of the body of woman. Her body became the site and the chosen medium for the projected fears and phantasies of the male imaginary<br>Master of Arts (Hons)

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Leung, Mei-yin. "The Chinese Women's Calligraphy and Painting Society the first women's art society in modern China /." Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/HKUTO/record/B38628697.

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Miller, Jennifer Anne. "The Politics of Nazi Art: The Portrayal of Women in Nazi Painting." PDXScholar, 1996. https://pdxscholar.library.pdx.edu/open_access_etds/5157.

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The study of Nazi art as an historical document provided an effective measure of Nazi political platform and social policy. Because the ideology of the Third Reich is represented within Nazi art itself, it is useful to have a good understanding of the politics and ideology, surrounding the German art world at the time. Women were used in this study as an exemplification of Nazi art. This study uses the subject of women in Nazi painting, to show how the ideology is represented within the art work itself. It was first necessary to understand the fervorent "cleansing" of the German art world initiated by the Nazis. The Nazis too effectively stamped out all forms of professional art criticism, and virtually changed the function of the art critic to art editor. The nazification of the German artist was "necessary" in order for the Nazis to enjoy total control over the creation of German art. With these three steps taken in the "cleansing" of the German art world, the Nazis made sure that the creation of a "true" Germanic art would go forth completely unhindered. In order to comprehend the subject of Nazi art regarding women, the inherent ideology must be studied. The "new" German woman under National Socialism, was to be the mother, the model of Aryan characteristics, healthy and lean. Nazi political doctrine stated that women were inherently connected with the blood and soil of the nation, as well as nature itself. Women were to be innocent and pure, the bearers of the future Volk and the sustenance of that Volk. Once this political ideology is understood, the depiction of the German woman as mother, as nature, as sexual object, can be placed within Nazi historical context. Political art provided the Nazi state, the historical legitimization the government needed. It provided the means by which the state could be visually validated, politically, and historically.

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Leung, Mei-yin, and 梁美賢. "The Chinese Women's Calligraphy and Painting Society: the first women's art society in modern China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B38628697.

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Cordy, Raven. "Making Christian Art in a Contemporary Setting." Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/honors/601.

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Over the past 4 and a half years, I have studied contemporary art and seen countless artworks being made in an academic setting. In doing so, I have come to the realization that religious content is rare in today’s time. While it is not actively discouraged, the environment I am in and the current art community does not seem to be particularly interested in merging the two concepts. Without understanding why, I subconsciously kept art and my faith as separate entities for the first few years of my higher education. But as I matured and developed my own artwork, I began to feel as though my identity and my interests should be rooted in my relationship with God. Upon this reflection, I began looking for ways to make Christian art in a contemporary setting that could also be accepted by those who do not share my faith.

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David, Elise. "Networks Sketched in Ink: Wu Shujuan (1853-1930) and the Business of Female Celebrity in the Shanghai Art World." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1574694405893491.

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Andrews, Susan Lesley. "An imaginary other /." View thesis, 1997. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030915.151821/index.html.

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Andrus, Timothy G. "Stuart Davis's Early Theoretical Writing, 1918–1923: Realism, Cubism, and Dada." VCU Scholars Compass, 2016. http://scholarscompass.vcu.edu/etd/4589.

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This dissertation provides the first in-depth examination of American artist Stuart Davis’s early theoretical writings made between 1918 and 1923. These writings are seminal documents in his artistic development. They lay the foundation for the creation of some of his most important works, inlcuding his groundbreaking Tobacco paintings of 1921 to his renowned Egg Beater series of 1927–1928, which Davis claimed set the direction for all his subsequent artistic output. One of the key ideas in these early writings is Davis’s concept of realism. This study traces the origin of Davis’s realism to his interaction with a network of ideas arising from cubism, symbolism, New York dada, and anarchist philosophy. In doing so, this study considers how Davis’s notion of realism informed both the development of his style and his iconography in his works of the 1920s.

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Merlin, Monica. "The late Ming courtesan Ma Shouzhen (1548-1604) : visual culture, gender and self-fashioning in the Nanjing pleasure quarter." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0da584bf-16fc-4372-8a1b-b97afd3bcf8a.

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Ma Shouzhen (1548-1604) was a cultured courtesan who lived in the famous pleasure quarter along the Qinhuai River in Nanjing, the southern capital of the Ming dynasty (1368-1644). She was talented in dance and music, painting and poetry, and surprisingly for her time, she was also a playwright. Although she was a celebrity of the prolific Nanjing cultural milieu and there is a good corpus of extant material by and about her, the particular contribution of Ma Shouzhen - her character and her work - have been marginalised, or even neglected, by the previous scholarship. This thesis is a cross-disciplinary study of Ma Shouzhen and is the first in-depth scholarly investigation into the entirety of her activities. It employs material and methods traditionally pertaining to the disciplines of sinology, history, art history, literary and drama studies. The thesis has a dual aim: first, to provide a nuanced understanding of the courtesan, her cultural production and social practice; second, to reclaim the agency and legacy of her character within the cultural milieu of late Ming Nanjing and beyond. These aims will be achieved through two main research objectives: (1) recovering and re-evaluating visual and written sources by and about the courtesan; (2) investigating those sources in order to comprehend her modes of self-representation and strategies of self-fashioning, analysed especially through the lens of gender. The main body of the thesis is composed of an introduction, five core chapters, and an epilogue; the chapters are structured so as to provide as complete a picture of Ma Shouzhen as possible. Chapter Two explores the space of the pleasure quarter, Ma’s biography and its entwinement within the complexities of the historical moment. Chapter Three focuses on her painting, Chapter Four considers her poetry, and Chapter Five explores her theatre practice; Chapter Six extends the investigation to focus on the construction of Ma’s historical character in later decades. In its content and aims, this thesis contributes to women’s and gender history, as well as to studies in visual culture and literature.

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Books on the topic "Women in art. Painting, American. Painting, Modern"

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1917-2000, Lawrence Jacob, ed. Painting Harlem modern: The art of Jacob Lawrence. University of California Press, 2009.

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Painting professionals: Women artists & the development of modern American art, 1870-1930. University of North Carolina Press, 2001.

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The "new woman" revised: Painting and gender politics on fourteenth street. University of California Press, 1993.

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Venezia, Mike. Mary Cassatt. Childrens Press, 1991.

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Alexander, Marc. Artists above all: Men and women who triumphed over adversity through their art. Mouth and Painting Artists, 2005.

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Eve's daughter/Modern woman: A mural by Mary Cassatt. University of Illinois Press, 2003.

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Swanson, Vern G. Utah painting and sculpture. Gibbs Smith, Publisher, 1997.

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Ned, Rifkin, and Corcoran Gallery of Art, eds. 40 biennial exhibition of contemporary American painting. Corcoran Gallery of Art, 1987.

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Ou Mei xian dai mei shu: European and American modern art. Yi shu jia chu ban she, 1994.

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Ward, John L. American realist painting, 1945-1980. UMI Research Press, 2000.

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Book chapters on the topic "Women in art. Painting, American. Painting, Modern"

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Greenberg, Clement. "‘American-Type’ Painting." In Modern Art and Modernism: A Critical Anthology. Routledge, 2018. http://dx.doi.org/10.4324/9780429498909-18.

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Modigliani, Leah. "Jeff Wall’s Picture for Women (1979) and The Destroyed Room (1978): colonizing the space of gendered discourse." In Engendering an avant-garde. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526101198.003.0002.

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This analysis of two of Jeff Wall's most important early photographic transparencies highlights the fact that his subject matter can be understood as a male artist's control of what is imagined as female-gendered physical and theoretical space. The initiation and subsequent extension of this operation in European and American critical discourse about his work is discussed in relationship to anthropological research on settler colonial societies’ territorial conflicts; specifically settlers’ need to develop cultural narratives that rationalize their control over other populations within a given geographic area. Such an approach contrasts with the prevailing commentaries by other critics, some of which are discussed at length (Donald Kuspit, Arielle Pélenc, Kaja Silverman and Michael Fried). These critics’ analyses of Wall’s work downplay or ignore the feminist subject matter in the work in favour of discussing the images' relationship to the avant-garde potential of technical reproduction or to the history of modern painting.

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Viladesau, Richard. "The Cross in Modern Visual Art." In The Wisdom and Power of the Cross. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197516522.003.0004.

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This chapter looks at treatments of the cross in “fixed” images: painting and drawing, sculpture, and photography. The first part examines the cross in its traditional religious setting. Among the major artists covered are Maurice Denis, Georges Rouault, and Salvador Dalí. The second part surveys the use of the cross in secular settings. The crucifixion of Jesus here becomes a metaphor for the unjust sufferings of others: humanity in general; the artist; the Jewish people; persecuted groups like women or blacks; victims of political and social injustice; those oppressed by the church. The crucifixion also becomes an established artistic genre, without a particular message.

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Reid, Donald Malcolm. "Representing Ancient Egypt at Imperial High Noon (1882–1922)." In From Plunder to Preservation. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265413.003.0009.

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During the height of Western imperialism in Egypt from 1882 to 1922, the British ran the country and the French directed the Antiquities Service. Two contemporary artistic allegories expressed Western appropriation of the pharaonic heritage: the façade of Cairo's Egyptian Museum (1902) and Edwin Blashfield's painting Evolution of civilization in the dome of the Library of Congress (1896). The façade presents modern Egyptology as an exclusively European achievement, and Evolution presents ‘Western civilization’ as beginning in ancient Egypt and climaxing in contemporary America. The illustrated cover of an Arabic school magazine (1899) counters with an Egyptian nationalist claim to the pharaonic heritage. A woman shows children the sphinx and pyramids to inspire modern revival, and Khedive Abbas II and Egyptian educators, not European scholars, frame the scene. The careers of three Egyptologists — Gaston Maspero, E. A. W. Budge, and Ahmad Kamal Pasha — are explored to provide context for the allegories.

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Hopkins, Claudia, and Iain Boyd Whyte. "František Doležal, “American Modern Painting,” translated from Czech by John Minahane, originally published as “Americké moderní malířství,” in Svobodné noviny (April 5, 1947): 5." In Hot Art, Cold War – Southern and Eastern European Writing on American Art 1945–1990. Routledge, 2020. http://dx.doi.org/10.4324/9781003009979-10089.

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Dalivalle, Margaret, Martin Kemp, and Robert B. Simon. "The Discovery of a Masterpiece." In Leonardo's Salvator Mundi and the Collecting of Leonardo in the Stuart Courts. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198813835.003.0002.

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Chapter 1 presents a first-person account of the discovery of the Salvator Mundi, from its appearance as a copy at an American auction to its establishment as the lost original painting by Leonardo da Vinci. Robert Simon presents a chronological account of his involvement with the acquisition, research, conservation, and scholarly verification of the work over the period from 2005 to 2011, when the painting was included in the landmark exhibition at the National Gallery, Leonardo da Vinci Painter at the Court of Milan. The modern provenance of the painting is reviewed, focusing on its tenure in the Cook Collection of Richmond, its sale in 1958, and its reappearance in New Orleans. The conservation of the painting by Dianne Dwyer Modestini is discussed, as well as the research process, and the introduction of the painting to art historians, Leonardo specialists, the press, and, eventually, the public.

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Tombul, Işıl. "Harem and Woman From Orientalist Pictures to the Cinema." In Advances in Media, Entertainment, and the Arts. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7180-4.ch011.

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Orientalist art played an important role in the orientalist knowledge base. Depictions of the East, especially in the art of painting, have created a representation of the East in the West's mind. However, this representation is exactly what the Westerner wants to see. One of the subjects that Westerners want to see and hear most is the harem. In orientalist art, women are depicted here as if they were always standing naked for their masters. Whereas harem is a place of pleasure and delight for the West, it is a family institution for the East. There is a transition from orientalist paintings to cinema in harem representation. For this reason, this transition from painting to modern art needs to be read intertext. In this study, the reflection of the harem institution from painting to the cinema in the Ottoman Empire is examined. Ferzan Özpetek's movie Harem Suare (1999) was examined together with the paintings of orientalist painters, and intertextual reading was made.

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Curtis, Cathy. "Jane Street." In Alive Still. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190908812.003.0003.

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In 1944, Nell joined the Jane Street Gallery. Together with painters Leland Bell and Al Kresch, she transformed the pioneering artist-run cooperative into a home for a small group of abstract painters who took their cues from Mondrian. In 1945, her painting Blue Pieces was included in The Women, an exhibition of abstract and surrealist work by thirty women at the Art of This Century gallery. Her first solo Jane Street show elicited a rave review in ARTnews. In 1947, Clement Greenberg lauded Nell’s work in a review in The Nation. The following year, an exhibition of paintings by Bonnard at the Museum of Modern Art began to sway her toward a more personal approach. During this period, she was intimate with many men and women, but the special woman in her life was a dancer, Midi Garth, who would prove a loyal friend throughout her life.

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"the context of evidence from other spheres. This evidence of manipulation may correspond to increasing concern with the production of corporate descent groups, lineages or other communities or sub-groups as suggested by Robb (1994a: 49ff) for southern Italy and by others dealing with the Neolithic elsewhere (e.g. Chapman 1981 ; Thomas & Whittle 1986). This suggests different spatialities to those described for the earlier Epipalaeolithic burials, as does the evidence in much of Neolithic southern Italy for separation of activities such as not only the procurement but also the consumption of wild animals. Remains of these are extremely rare at most settlement sites, but evidenced at other locations whether associated with 'cults' e.g. the later Neoltihic (Serra d'Alto) hypogeum at Santa Barbara, (PUG: Geniola 1987; Whitehouse 1985; 1992; 1996; Geniola 1987), or at apparently more utilitarian hunting sites e.g. Riparo della Sperlinga di S. Basilio (SIC: Biduttu 1971; Cavalier 1971). One interpretation may wish to link these to newly or differently gendered zones or landscapes (see below). ART, GENDER AND TEMPORALITIES In southern Italy there is a rich corpus of earlier prehistoric cave art, parietal and mobiliary, ranging from LUP incised representations on cave walls and engraved designs on stones and bones; probable Mesolithic incised lines and painted pebbles; and Neolithic wall paintings in caves (Pluciennik 1996). Here I shall concentrate on two caves in northwest Sicilia; a place where there is both LUP (i.e. from c. 18000-9000 cal. BC) and later prehistoric art, including paintings in caves from the Neolithic, perhaps at around 6000 or 7000 years ago. These are the Grotta Addaura II, a relatively open location near Palermo, and the more hidden inner chamber of the Grotta del Genovese on the island of Levanzo off north west Sicilia. These are isolated, though not unique examples, but we cannot talk about an integrated corpus of work, or easily compare and contrast within a widespread genre, even if we could assign rough contemporaneity. Grotta dell'Addaura II Despite poor dating evidence for the representations at this cave, material from the excavations perhaps suggests they are 10-12000 years old (Bovio Marconi 1953a). Many parts of the surface show evidence of repeated incision, perhaps also erasure as well as erosion, producing a palimpsest of humans and animals and other lines, without apparent syntax. Most of the interpretations of this cave art have centred on a unique 'scene' (fig. 3) in which various masked or beaked vertical figures surround two horizontal ones, one (H5) above the other (H6), with beak-like penes or penis-sheaths, and cords or straps between their buttocks and backs. These central figures could be flying or floating, and have been described as 'acrobats'. Bovio Marconi (1953a: 12) first suggested that the central figures were engaged in an act of homosexual copulation, but later preferred to emphasise her suggestion of acrobatic feats, though still connected with a virility ritual (1953b). The act of hanging also leads to penile erection and ejaculation; and in the 1950s Chiapella (1954) and Blanc (1954; 1955) linked this with human sacrifice, death and fertility rites. All of these interpretations of this scene are generally ethnographically plausible. Rituals of masturbation (sometimes of berdaches, men who lived as women) are recorded from North America, where the consequent dispersal of semen on ground symbolised natural fertility (Fulton & Anderson 1992: 609, note 19). In modern Papua New Guinea ritual fellatio was used in initiation ceremonies as a way of giving male-associated sexual power to boys becoming men (Herdt 1984) and this ethnographic analogy has been used by Tim Yates (1993) in his interpretation of rock art in Scandinavia, which has figures with penes, and figures without: he argues in a very unFreudian manner that to be penis-less is not necessarily a female prerogative." In Gender & Italian Archaeology. Routledge, 2016. http://dx.doi.org/10.4324/9781315428178-18.

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