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Rebecca Randall’s hybrid term “Ideoscape” refers to series of images relating to ideologies and anti-ideologies, for which will I seek to give examples in my text. A special theme is that of the truth-ness of images – in mass media (media-mediated reality), as opposed to the status of image in contemporary art where it is often used as a medium for anthropological or sociological mapping as well as archiving, according to Hal Foster’s 1990s definition of the Artist “as Ethnographer.” The theme of trauma in the picture is often associated with political or economic connotations of place, which affect the future of man and question the integrity and even sustainability of one’s body. The subnarrative of this text is the inability, impossibility of communication of the traumatized observer, the spectator who “returns from the battlefield” not richer but poorer in terms of communication experience – according to Walter Benjamin. My text is based on the media-mediated images of traumatic events, as well as the media-constructed reality (reality of media).
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This work focuses on the relationship between photography and literary text. In 2003, Orhan Pamuk published his book named Istanbul-Hatıralar ve Şehir with 200 photographs, but later the book added 230 more photographs and enlarged its dimensions and printed again in 2015 with the name of Resimli Istanbul - Hatıralar ve Şehir. Thus, by strengthening the relation of books, photographs, and texts and by increasing the effect created by the photographs, it becomes a book based on texts to a book based on visuality. The purpose of this study is to examine how visual and imaginative power created by photographs influences texts and how texts relate to photographs by moving from one point to the other. The fact that photographs and literature have different artistic frameworks in terms of the way they are produced even more important where they interact with each other. Within this whole study; how memory, history, recollection, and photography serve these areas, and how much artistic production that they feed researched. In particular, how the novel, Resimli İstanbul - Hatıralar ve Şehir, interacted with the image was tried to be examined in an interpretive social science approach. In this interaction, it seemed that two different areas intersect at many points, where the photos reinforce the narrative in a simultaneous manner with the text.
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Baudelaire blamed the bourgeois society and its photographic narcissism which leads to a perversion of the mythical posture and to a loss of consciousness of the ontological dissimilarity between reality and its image. That is why literature has to develop the imagination of the photographic image, which is both useful and magical, both referential and wondrous. Writers of the romantic era may disdain or admire photography, but they all experience the photographic objectivity and thus develop an antidote to the vain objectification of the collective Narcissus.
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The paper brings a motif of Salammbô’s preparations undertaken prior encountering Mathô. The scene becomes a motive for analysis of the paradigm of relation between a copper mirror and a daguerreotype plate. Both artefacts are made of the same matter. Being tools for discovering reality and outpouring into an imaginary world at the same time, both provide special dimension to the visual experience. Finally, both are epistemic metaphors. Since second half of 19th century copper finds a new place in mythology of the industrial object. Vast presence of copper in Flaubert’s Carthage impacts historical and oriental picturesqueness. Does Carthage resemble the legendary City of Copper?
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Muniak examines the metaphysics of the image in W.G. Sebald’s The Rings of Saturn. His focus is on the role of photographs and what constitutes their meaning in the novel’s narrative layer and in the notion of the image in general. The point of departure is the figure of the window as an image that cannot be transgressed (a shibboleth), its metaphysical and hermeneutic connotations as well as its meaning in the context of a broadly understood philosophy of culture.
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Following the plebiscite in Vienna vetoing the joint Austrian-Hungarian Expo planned for 1995, and with the vanishing of the dream of a 1996 Budapest Expo, both countries sought “substitutes” to commemorate their jubilees.
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The aim of the study is to show the role of culture in constructing human rights and translating them from theory to practice. After the fall of the Berlin Wall, the Western world seemed to unite, the differences between the developing West and the East that had been functioning behind the Iron Curtain, began to disappear. However, on September 11, 2001 new problems and cultural differences revealed themselves. It became clear, that - despite globalization - the world is not becoming the same. There are divisions that exclude security, so important for maintaining the status quo. Human rights established after the Second World War function well only in theory, and in practice there are many examples that question the effectiveness of these laws. One of them is the current refugee crisis. The article shows the role of art, and more specifically reportage photography, which is giving the voice to the Other, who needs help and can effectively speak to the social worlds, bringing the history of a particular person/group closer, revealing what connects us culturally.
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Review of: ALEX ROTAS GROWING OLD COMPETITIVELY: PHOTOGRAPHS OF MASTERS ATHLETES Bristol: Alex Rotas Publishing, 2014, 69 p
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The paper considers the problem of defining the space in previously identified types of images. In this context the author is discussing about a mirror image, graphic image, photographic image, film image, animated image and digital image. Previously, the term “space” was defined through Doležal’s modification of Leibniz’s idea of the “possible world”. The term “image” is defined separately of the image representation, or as “the condition of syntactic and semantic density” which cannot be equated with the conditions that govern the “actual world”. Unlike all pre-digital image types, digital image is not based on “syntactic and semantic density”. Within the framework of computer generated “virtual worlds”, digital image is showing tendency to simulate the conditions that govern the “actual world”.
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Article analyses specific moment of historical interconnection between literature and photography . the years of Great Depression in the United States. The activity of national agency FSA, which was supposed to document and present to the entire society issues concerning the most economically and culturally handicapped classes, was often used as a raw material for much more advanced and complex artistic projects. Thus lots of intriguing collaborations between photographers and writers were born and their achievements are today an important and autonomous testimony not only of a moment in social history but also an episode in the history of media and their mutual relations. The author of the article tries to explain theoretical, political and ethical contexts of these collaborations.
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But which Drogobych? There are many of them. Certainly it is not the town which now belongs to Ukraine. One may easily go there for a tourist trip. What is at stake in this game – the game of aspects, views, and images – is not the Drogobych that is actually accessible, but the one that is probably gone forever no longer to be found. In that Drogobych, of the cinnamon shops, Schulz was born and lived. Can we still have any access to it? The safest and the shortest way to Drogobych runs through Cinnamon Shops. Schulz’s drawings and graphic works, where the town is always the setting, may be of some help, too. But there is also another way, through collecting documents and meticulous reconstructing of the place (and time). It is taken by these travelers who are passionate collectors of postcards and photos. Each town has its visual conventions beyond which it is hard to reach. The more often towns and cities are photographed – Paris is a good example – the more prevalent and permanent visual schemas become. The spectator must abandon them to see the place with an unprejudiced eye. Also the official photos of Drogobych from the early 20th century show some kind of excess of the visible. Yet it is enough to change perspective, reduce the distance or enlarge the background and suddenly the official locations may reveal their private atmosphere.
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The author assumes that the curiosity is a type of human expression. It can manifest in various languages and people’s behaviors, e.g.: verbal, mimic, gestural, costume and also by props, hairstyles, makeup etc. Regardless of differences between particular manifestations of the curiosity it is always semiotic. Freaks, eccentrics and weirdoes disturb human community’s order and call into question established norms. They do that by their specific behaviors, appearances and individualism. They rectify, transform and change the social reality. The artistic curiosity not infrequently turn out to be the metaphor of an individual lifestyle (e.g. Witkacy, Dali). Freaks in the world of culture are not either savages or barbarians. They express themselves as well as they express their distance from the cultural system. In connection to this thesis, the author assumes that the curiosity is culture-producing.
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In this article, the author has tested E. Goffman's theory of presentation on material collected for writing her Master's thesis. The research was conducted over the 2003 to 2005 period on the territory of the city of Zagreb. The presentational perspective as suggested by E. Goffman is applicable in the case of family photographs, particularly in activities which, according to Richard Chalfen, the American visual anthropologist, relate to the act of presenting and showing photographs.
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Born in a family of artists, Thomas Merton was destined to become an artist himself. As a young man, he tried his hand at drawing; he drew the faces of women and saints. Later, distancing himself from representational art, he took to calligraphy and was attracted to abstract art (especially the minimalism of his Columbia friend, painter Ad Reinhardt) which fascinated Merton as an analogue of the apophatic tradition. Towards the end of his life, the monk was attracted to the camera as a tool of contemplation, enabling him to look at the world as it is rather than through the prism of his imagination. This article demonstrates that Merton’s artistic development parallels his evolving spirituality, both of which started with youthful dogmatism and ended with a mature relationship with God, the world, and himself.
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In the article are introduced the conclusions from the research of the series produced and distributed by the television giant “Disney Channel”; web series that are original Bulgarian production created in the period 2013-2018; and the storytelling in the narratives of the video creators – vloggers and youtubers – of content for youth public. The task in analyzing these structures is to follow how the stories are changing from institutional created business constructs into authentic personal narratives. How these narratives exist in the new informational system of Internet? On the other hand, which elements of these stories are kept the same or are changed and what new storytelling forms arise. How through these storytelling structures are build and impose behavioral and mental models that influence on the culture of the children and youths in the time of global connection and destruction of the local relationships. The research opens the space for reflection what are the new myths that will transmit experience and knowledge. Who are the storytellers – the contemporary shamans – that deliver the content showing the meaning and searching for the answer of the question “Who am I”? In the never ending space of Internet, where the hero has thousands faces, isn’t it time for returning to this “radical honesty” that stand the searching man against his biggest trial – himself?
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Una telefonata del professor Pasquale Fornaro mi ha annunciato la triste notizia della scomparsa del giovane professor Andrea Ragusa, nostro amato collaboratore. L’ho conosciuto nel 2013 come ospite del nostro Istituto, all'Università Babeș-Bolyai di Cluj-Napoca, con una conferenza ed un seminario, entusiasti davanti ai nostri studenti. Il nostro dialogo ha continuato nello stesso anno, a poco tempo, in occasione della mia conferenza all'Università di Siena, ambedue essendo preoccupati del problema del patrimonio (vedi l'Annuario dell'Istituto di Studi Italo-Rumeni, X, Cluj-Napoca Roma 2013-l'articolo, La gestione del patrimonio culturale ed ambientale tra centro e periferia: l'esperienza regionale. - vedi anche le locandine.
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