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Reflection to the messenger the story of joan of arc
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In the Wallach Gallery exhibition of Anna Hyatt Huntington’s sculpture (1876-1973), the viewer gets to discover different versions of the emblematic figure that is Joan of Arc, from small bronze medals, to much bigger works of art. A digital replication of the initial statue that was unveiled at Riverside Drive and 93rd Street in December 1915 is also available the public in the gallery. The success of the Joan of Arc – or The Maid of Orleans’s depictions results from the symbol that she fosters in European and American culture: a French medieval patriotic heroine who received visions directly from God and who was told to help France combat the English domination and who died burned at the stake, as a martyr.
She indeed survives through the manifold representations that have been made of this historic and popular figure. It is arguable that those layers of representations equate to 'copies' of Joan of Arc herself : copies of a lost original, recreated every time it is represented by a different artist, or narrator. And now, we have a copy of a 1915 representation of Joan of Arc - or, might one say, a copy of a copy of Joan of Arc.
But what is the real value of a copy? Is the statue on Riverside Drive worth more than the other representations that are exhibited in the Wallach Gallery? What brings the rotational photography to the initial work of art? Is something lost with the evolution of reproductive imagery, like the emotion of the instant, the spontaneity of the artist’s hand - the 'aura' of the original (as Walter Benjamin called it)?
Joan of Arc’s images all over the world breed symbols of patriotism, linked with French nationalism, fresh youth, and fair sex. She inspired hundreds of works of art, from plaster casts to re...
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...g digital museums already exists, because it would allow more people to discover works of art that are much in demand, without having to queue and be surrounded by people. The progresses in digital imagery are going to get even more faultless, but one should remember that it remains a copy, and that nothing is worth being transported by the emotion and the magic of contemplating the work of art itself.
Works Cited
Todorov, Tzvetan. Theories of the Symbol. Ithaca, NY: Cornell UP, 1982. Print.
Catalogue, Wallach Gallery Anna Hyatt Huntington exhibition
Coyle, Laura. Universal Patriot: Joan of Arc in America During the Gilded Age and the Great War and America. Washington, DC: Corcoran Gallery of Art in Association with D. Giles, 2006. Print.
Benjamin, Walter, and J. A. Underwood. The Work of Art in the Age of Mechanical Reproduction. London: Penguin, 2008. Print.
During the early 1400s in France there was great conflict and the crown of France was in dispute. In 1428, Joan was being prompted by voices of saints that told her to join forces with Dauphin Charles of France, in order to fight for the crown of France. Barstow (1986) found that, She traveled to Vaucouleurs to ask for permission to join the Dauphin in order to help him drive the English out of France (Barstow, A.L., 1986). Joan believed that she was on a mission from God and her conviction inspired others to join her efforts in driving out English forces. After seeing Joan of Arc’s great passion and persistence the Dauphin provided several military men to help Joan in the battle against the Burgundians and the English (The Biography Channel, n.d.).
Through the analysis of Thérésia Cabarus’s portrait, Amy Freund attempts to examine Cabarus’s failure to “create a feminine version of political agency through portraiture” in order to provide insight into the unfulfilled promises of female citizenship during the French Revolution. She asserts that, through the use of a combination of imagery associated with revolutionary femininity, including the emphasis on the sitter’s physical passivity and sentimental attachments, and conventions usually associated with male portraiture, Cabarrus and Laneuville, the painter, attempted to present her portrait as an argument for women to be granted an active role in revolutionary politics. Freund suggests that the portrait failed to achieve its goals because it recalled the Terror and the disunity of France in addition to invoking the “anxiety surrounding the increased visibility of women in post-Thermidorean social life and visual representation.” Because of its relative failure, Freund considers Cabarrus’s portrait a symbol of the “possibilities and limitations of female agency in Revolutionary portraiture and politics” as well as a shift in portraiture; as she remarks, “portraiture after 1789 shouldered the burdens formerly borne by history
Jehanne d’Arc or more commonly known as Joan of Arc nicknamed the Maid of Orleans is a brave heroine who is known for her work during the Hundred Years War. With her defeat at her last battle, Joan ends the Hundred Years War and years later gets declared a saint for her bravery and sacrifice. Throughout her life, she struggled with an education and growing up on a farm. Later in those years she beings to hears voices and sees visions believing it to be from the Heavens and joins the French war because of it. Only being a teenager through all this, at the age of 19 she’s gets betrayed by who she thinks is an ally and burnt at the stake for charges.
Elisabeth Vigée-Lebrun was one of the most successful painters of her time. Over the course of her life, spanning from 1755-1842, she painted over 900 works. She enjoyed painting self portraits, completing almost 40 throughout her career, in the style of artists she admired such as Peter Paul Rubens (Montfort). However, the majority of her paintings were beautiful, colorful, idealized likenesses of the aristocrats of her time, the most well known of these being the Queen of France Marie Antoinette, whom she painted from 1779-1789. Not only was Elisabeth Vigée-Lebrun the Queen’s portrait painter for ten years, but she also became her close, personal friend. She saw only the luxurious, carefree, colorful, and fabulous lifestyle the aristocracy lived in, rather than the poverty and suffrage much of the rest of the country was going through. Elisabeth kept the ideals of the aristocracy she saw through Marie Antoinette throughout her life, painting a picture of them that she believed to be practically perfect. Elisabeth Vigée-Lebrun’s relationship with Marie Antoinette affected her social standing, politics, painting style, and career.
About six hundred years ago in Europe, the French and the English were fighting for the French throne. Charles VII, the dauphin, was fighting against Henry VI, the King of England (Clin, 3). This war, later known as the Hundred Years’ War, took place during the 15th century. Joan of Arc, a peasant girl from Domrémy, joined the side of the dauphin after voices that she claimed came from saints, instructed her to help (Schmalz). Her influence brought about the end of the siege on Orléans and the coronation of King Charles. Joan was able to rally the French forces and turn the momentum of the entire war around (Clin, 3). Despite being a woman in a time when females were subjugate to males, Joan of Arc was the most influential warrior in the Hundred Years’ War because her leading role in the break of the siege on Orléans, the crowning of the king and her symbolic significance for France were major turning points in the war.
Joan of Arc - A Military Appreciation. Stephen Richey, 2000. Web. 4 Mar. 2014. .
Epitomizing love and passion in heterosexual courtship, women on swings remained a major motif in eighteenth century French art as demonstrated in the works of Watteau and Fragonard. Although women and swings in art have appeared from ancient Crete to pre-Columbian Middle America, the motif in the Rococo era of French art preceding the demise of the extravagant Louis XVI and Marie Antoinette remained pivotal, accompanied by the ornamentation of Rococo art and its characteristic softness reminiscent to love and playfulness. With love and folly a major focus in the ever-so decorative Rococo pieces of Watteau and Fragonard, Posner explores how the motif further established sexist notions of women and contributed to an erotic factor.
The book, Beyond The Myth: The Story of Joan of Arc, by Polly Schoyer Brooks, is a biography.
The fifteenth century was a gruesome era in world history. Church and state were not separated which caused many problems because the Church officials were often corrupt. The story of Joan of Arc, portrayed by George Bernard Shaw, impeccably reflects the Church of the 1400’s. Joan, a French native, fought for her country and won many battles against England. But Joan’s imminent demise came knocking at her door when she was captured by the English. She was charged with heresy because the armor she wore was deemed for men only but she justified her actions by stating that God told her to do it. Today, Joan of Arc would be diagnosed schizophrenic because of the voices in her head but she would still be respected for serving in the military. But in the fifteenth century, she was labeled as nothing more than a deviant. She was tried and the Inquisitor characterized her as a beast that will harm society. Through his sophistic reasoning, loaded diction, and appeals to pathos and ethos, the Inquisitor coaxed the court into believing Joan was a threat to society and she had to pay the ultimate price.
Benjamin does not really find the work of art lamentable, but rather elevated. Replicating an art substitutes a mass existence for a distinctive existence, hence, the reproduction of art, once permitted, brings art closer to the masses (Benjamin 1054). As time gradually changes from its traditional past, to the present “renewal of humanity” (1054), so does the perception of the masses and its movement. I would argue that the development of technological reproduct...
Joan of Arc can be seen through the eyes of two very different of thinking. One would be that she was a witch and possessed, and the other would be that she was a true saint.
Talbot, William Henry Fox. "Brief Historical Sketch of the Invention of the Art." The pencil of nature. New York: Da Capo Press, 1969. 3-14. Print.
Barnett, Peter. “The French Revolution in Art”. ArtId, January 7th 2009. Web. 5th May 2013.
Art can be seen in every culture and country around the world in many different forms and styles. The only way to be able to see and experience different types and styles of art is to travel around the world and see it at museums. Unless a local museum features different artwork from around the world; there is a rare chance that a person may be able to appreciate different types of artwork from around the world. However, today’s technology has given more people a chance to appreciate art from around the world through virtual museums online.
The technological aspect of digital art often leads to questioning of whether or not it can be considered art. Digital art has been accepted and embraced by the commercial and entertainment industries for many years, but is finding it much harder to become part of the fine arts community. Digital art has many hurdles to overcome before it will be fully accepted by the mainstream tradit...