Art History & Archaeology Theses and Dissertations
Permanent URI for this collectionhttp://hdl.handle.net/1903/2744
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Item GAUGUIN'S NOA NOA: ASPECTS OF NARRATIVE IN TEXT AND IMAGE(1991) Day, Amy Elizabeth; Hargrove, JunePaul Gauguin's novel Noa Noa is a fictionalized account of his first Tahitian journey. The artist planned to combine his text with ten woodblock prints, now known as the Noa Noa Suite; and he began working on both the text and the images in 1893. The two works were never printed together in the same volume, and no information has been found concerning the placement of images with text. There has been no investigation of the relationship between these images and the written story they were meant to accompany. This thesis attempts to establish a functional relationship between Gauguin's images and his text and to explore the many different narrative levels employed in Noa Noa. Both the text and the images are examined alone to determine how each functions separately as a narrative. Then, when examining the two forms together, the images are each found to connect with a specific textual passage -- a passage almost always containing references to Gauguin's previous works. This association between text and image creates an entirely new narrative. It is proven that, when writing about his painting, Gauguin created a discourse between image and text that contains a multi-layered reference to himself as a creator. Finally, it is shown that Gauguin combined this intermedia narrative with other, more universal narratives to elevate his own position as a creator.Item Nou La, We Here: Remembrance and Power in the Arts of Haitian Vodou(2007-11-27) Brice, Leslie Anne; Promey, Sally M.; Art History and Archaeology; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)Haitian Vodou is vast, accumulative, and constantly in flux, drawing from many sources and traditions as it adapts to changes in the world, as well as to the needs and imaginations of its adherents. With its origins in west and central Africa, along with the strategies for transformation that are at the heart of many religions there, Vodou developed into its current form as a response to forced transatlantic migration, enslavement, encounters with Amerindian traditions, Catholicism, Freemasonry, the complications that emerged in the quest for liberty, the consequences of a successful slave revolt, and the establishment of an independent state. It is largely the last three points that contribute to Vodou's strong military ethos, and with that, Vodou's focus on liberation. Based on field research between 2000 and 2004, in Washington, D.C. and in Haiti, this dissertation examines Vodou visual arts in relation to Haiti's revolutionary history, and how the arts articulate related themes of militarism, liberation, and resistance. Central to this study is remembrance, or the active and purposeful remembering of diverse lived experiences that practitioners evoke, express, and promote through visual and performing arts. Remembrance includes the historical, socioeconomic, political, and sacred realities that shape Vodou practice today and thereby provides a larger context for interpreting visual expressions. Equally important to this interpretation is the sacred world, which includes the spirits, the ancestors, and Vodou cosmological principles. Along the lines of remembrance and the sacred world, this dissertation examines the sacred spaces, altars, and power objects that practitioners create with their own aesthetic sensibilities and cosmological interpretations. It considers how practitioners actively remember and engage the past to empower themselves and their communities in the present. By weaving together the historical, social, the political, and the cosmological, along with an emphasis on practitioner agency, this dissertation underscores the transatlantic scope of Vodou visual creations. In doing so, it brings into focus just how pragmatic this religion and its objects are, and suggests how visuality offers people a sense of self-determinism in their lives.Item Art as Lived Religion: Edward Burne-Jones as Painter, Priest, Pilgrim, and Monk(2007-04-25) Crossman, Colette M.; Pressly, William L; Art History and Archaeology; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)This dissertation presents the first analysis of religion in the life and work of the artist Edward Burne-Jones (1833-98) and establishes its centrality to his creative practice, identity, and reception. As a young man, he dreamed of taking holy orders and founding a monastic brotherhood. After forgoing the priesthood, he ornamented countless churches as an ecclesiastical designer and maintained a proclivity for painting Christian iconography, leading contemporaries to proclaim him one of the world's great religious artists. Today, however, using an outmoded lens that characterizes the nineteenth century as a period of precipitous religious decline, most art historians assume Burne-Jones reflects the conventional narrative of lost faith and doubt. Confusing institutional affiliation with personal belief, they have overlooked his unorthodox views, which defy the customary parameters of denomination or broad, theological movement, yet signal an ongoing, complex spiritual commitment. Moreover, misperceiving the secular as a necessary condition of modernity, some have expunged the religious from his art in an anxiety to legitimize his place in the modernist canon. Methodologies of lived religion and practice, however, offer a new means of understanding Burne-Jones. Reconsidering belief as something often expressed beyond the confines of corporate worship and creed, as behaviors and discursive patterns occupying spaces of vocation, creativity, identity, and the everyday, demonstrates that art served as a vehicle for enacting his spiritual convictions. In the overlapping, and at times conflicting, guises of a priest mediating the divine, an artist-monk for whom labor is a devotional act, and a pilgrim seeking salvation, Burne-Jones cast his artistic practice as a religious vocation meant to improve the world through the redemptive power of beauty and, in the process, secure divine favor. In addition to explicating the religious role art-making served for Burne-Jones, this project seeks to reclaim his altarpieces' liturgical functions and reconstruct how Christian audiences adapted and consumed his art for various didactic and devotional purposes. Such analysis underscores his objects' multivalency and the subjectivity of sacredness. Consequently, Burne-Jones's example provides evidence that religion was not necessarily disappearing in the Victorian age, but was being transformed and exercised in increasingly personalized ways.