Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal. / Pour respecter les droits d'auteur, la version électronique de cette thèse ou ce mémoire a été dépouillée, le cas échéant, de ses documents visuels et audio-visuels. La version intégrale de la thèse ou du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal.

During the 1860s in Paris, Edouard Manet and his circle transformed the style and content of art to reflect an emerging modernity in the social, political and economic life of the city. Manet's Olympia (1863) was foundational to the new manner of painting that captured the changing realities of modern life in Paris. One readily observable development of the period was the emergence of a small but highly visible population of free blacks in the city, just fifteen years after the second and final French abolition of territorial slavery in 1848. The discourse around Olympia has centered almost exclusively on one of the two figures depicted: the eponymous prostitute whose portrayal constitutes a radical revision of conventional images of the courtesan. This dissertation will attempt to provide a sustained art-historical treatment of the second figure, the prostitute's black maid, posed by a model whose name, as recorded by Manet, was Laure. It will first seek to establish that the maid figure of Olympia, in the context of precedent and Manet's other images of Laure, can be seen as a focal point of interest, and as a representation of the complex racial dimension of modern life in post-abolition Paris. It will then examine the continuing resonance and influence of Manet's Laure across successive generations of artists from Manet's own time to the present moment. The dissertation thereby suggests a continuing iconographic lineage for Manet's Laure, as manifested in iteratively modernizing depictions of the black female figure from 1870 to the present. Artworks discussed include a clarifying homage to Manet by his acolyte Frédéric Bazille; the countertypical portrayal by early modernist Henri Matisse of two principal black models as personifications of cosmopolitan modernity; the presentation by collagist Romare Bearden of a black odalisque defined by cultural, rather than sexual, attributes metaphoric of the cultural hybridity of African American culture; and direct engagement with Manet's depiction of Laure by selected contemporary artists, including Maud Sulter and Mickalene Thomas, often with imagery, materials and processes also influenced by Matisse or Bearden. In each case, the fitfully evolving modernity of the black female figure will be seen to emerge from each artist's fidelity to his or her transformative creative vision regardless of the representational norms of the day. The question of what, if anything, is represented by Manet's idiosyncratic depiction of the prostitute's black maid has seldom been comprehensively addressed by the histories of modern art. The small body of published commentary about Manet's Laure, with a few notable exceptions, generally dismisses the figure as meaning, essentially, nothing -- except as an ancillary intensifier of the connotations of immorality attributed to the prostitute. Manet's earlier portrait of Laure, rich in significations relevant to her portrayal in Olympia, is even more rarely discussed, and typically seen as a study for Olympia, rather than as a stand-alone portrait as this analysis suggests. The image of Laure as Olympia's maid is frequently oversimplified as a racist stereotype, a perspective that belies the metonymic implications of a figure that is simultaneously centered and obscured. It is in the extensive body of response to Laure's Olympia pose by artists, more than by historians, that the full complexity and enduring influence of the figure's problematic nuance can be seen. This dissertation, like the artists, takes its cues from the formal qualities of Manet's images of Laure, in the context of precedent images and the fraught racial interface within Manet's social and artistic milieu, to suggest new and revisionary narratives. It suggests that Manet's Laure can be seen as an early depiction of an evolving cultural hybridity among black Parisians- visible in Laure's placement, affect and attire--that took shape during the early years of the newly built northern areas of Paris that are today home to some of the largest black populations in central Paris. Within this context, an iconographic legacy of ambivalent yet innovative modernity can be asserted for the Laure figure -extending from Delacroix to Matisse, Bearden and beyond. This lineage can be seen as parallel to the long-established pictorial lineage for Manet's figuring of the prostitute Olympia. What is at stake is an art-historical discourse posed as an intervention with the prevailing historical silence about the representation and legacy of Manet's Laure, and by derivation about the significance of the black female muse to the formation of modernism. This analysis suggests that the black female figure is foundational to the evolving aesthetics of modern art. It suggests that Olympia's standing as a progenitor of modern painting can only be enhanced by breaking through the marginalization of Laure's representational legacy. It asserts that it is only when the bi-figural significance of Manet's Olympia is recognized that the extent and influence of Manet's radical modernity can be most fully understood.

Women of color are still trapped in the colonialist trajectory of Delacroix’s sexualized Women of Algiers (1834) and alienated from the world of Sargent’s Daughters of Edward Darley Boit (1882) in contemporary media images that serve to exocitize, fetishize, and commodify non-white female bodies. These historical and contemporary images form a psychological weight both imposed on women of color by outside perceptions and by now-cemented internal perceptions. While women do not passively absorb media images, it cannot be ignored that the hypersexual Asian/American woman in representation “haunts the experiences and perceptions of Asian women” despite attempts to reject these images and efforts to identify empowering aspects of images of sexual power (Shimizu 2007). Ideas and expectations of sexual openness in women of color seep into our consciousness at many moments in our personal lives and cast doubt on Asian/American women’s engagements with sexuality. Resistance of and escape from objectification as an erotic racial signifier of difference are attempted through abstraction and self portraiture.

Mellan Delacroix´s och Turners verk finns ibland en släktskap trots de stora skillnaderna i stil. Syftet med denna uppsats har varit att försöka fånga den känsla av likhet, som finns mellan några av deras verk, som uttrycker patos och kamp på liv och död mot naturens starka krafter eller människors ondska. Exempel på sådana verk är Delacroix´s Death of Sardanapalus, 1826 och Turners Slave Ship (Slavers Throwing Overboard the Dead and Dying, Thyphon Coming On), 1840 samt Delacroix´s The Lion Hunt, 1855 och Turners Whalers, 1845. Dessa verk ger uttryck för sublim storhet. Gemensamt för verken är också en högsta känsla för färgens måleriska möjligheter. Utvalda verk har analyserats med kontextuell metodik med avseende på sublimt innehåll utifrån estetiska teorier och litterära källor för det sublima enligt normerna för det akademiska måleriet i Frankrike och England under första hälften av 1800-talet. Uttryck för målerisk stil har studerats med formal metodik utifrån Ruskins och Wölfflins begrepp om det måleriska. I den formala analysen har även begrepp om komplementära färger ingått. Analysen visar att båda konstnärerna i flera avseenden inspirerats av såväl samma estetiska begrepp om det sublima, som av samma litterära klassiska och romantiska källor. Bådas stil blir alltmer expressiv med åren och deras senaste verk förebådar det moderna måleriet. Komplementära färger ingår i Delacroix´s senare stil. Släktskapet mellan Delacroix och Turner kan bäst sammanfattats utifrån Ruskins begrepp om det sublima. / Between Delacroix and Turner there is sometimes a kind of kinship as displayed in some of their works, although their great differences in style. The purpose of this thesis is an attempt to capture this feeling of similarity that can be found between some of their works expressing pathos including fights for life or death against the strong forces of Nature or the evil in Man. Examples of such works are Delacroix´s Death of Sardanapalus, 1826 and Turners Slave Ship (Slavers Throwing Overboard the Dead and Dying, Thyphon Coming On),1840 and Delacroix´s The Lion Hunt, 1855 and Turners Whalers, 1845. These work express sublime greatness. Common to the works are also the highest sense for the painterly possibilities of colour. Selected works have been analysed using a contextual method regarding contents of the sublime according to esthetical theories and literary sources of the sublime in agreement with the norms for the academic painting in France and England during the first half of the 19th century. Expressions of a painterly style have been studied using a formal method including the concepts of the painterly by John Ruskin and Heinrich Wölfflin. In the formal analysis also concepts of complementary colours have been studied. The analysis shows that both artists, in several ways, have been inspired by the same esthetical concepts of the sublime and the same literary classical and romantic sources. The painterly style of both artists becomes more expressive with age and their late works hint at the modern art to come. Complementary colours, are evident in the late style of Delacroix. The kinship between Delacroix and Turner can best be summarized by Ruskins words on the sublime.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal / Pour respecter les droits d'auteur, la version électronique de cette thèse ou ce mémoire a été dépouillée, le cas échéant, de ses documents visuels et audio-visuels. La version intégrale de la thèse ou du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal.

The Massacre of Chios (1824) by Eugéne Delacroix illustrates the titular genocide from the Greek War of Independence. This genocide was a veritable razing of the entire island by Ottoman Turks in 1822. Today, a replica of Delacroix's painting resides on the island inside the entrance of the Chios Byzantine Museum, located in a converted mosque built on the ruins of a Christian church. This site is a case for the existence of non-Western temporalities, including liturgical and Aegean temporalities, as they pertain to the commemoration of the massacre through interaction with the replica. These temporalities are not causal or linear as in the West. On Chios, everyday interactions with history happen through the orthodox devotions and concomitant emotions of the present, with temporally transcendent icons, relics, and rituals promoting the imbrication of temporalities. The layout of the mosque, in its simplicity, conforms roughly to the plan of a Greek Orthodox church with the museum space organized to emphasize this, encouraging a liturgical temporality. Given that Chiots remember the massacre victims as tantamount to saints, the saturation of Christian elements in Delacroix's composition communes with the museum space to create an active site of memory, with the replica functioning like the Holy Greek Orthodox icons in the adjacent room, inviting a liturgical temporality. A comparable site, Agio Minas, a major massacre site in Southern Chios, also exhibits genocide victims as saints through eikonic imagery; here, victims' remains are displayed as relics alongside an icon of the Forty Martyrs of Sebaste, setting the stage, so to speak, for the naos where blood still stains the stone floor. In a similar way, the replica located in the "narthex" of the museum mediates a preparatory experience that overlays a narrative of Christian martyrdom onto the museum's "naos," where visitors engage with the icon collection. The proximity of replica and Byzantine collection overlays Chios' destruction with that of Constantinople's, collapsing time and presenting the two as related events. The Chios Byzantine Museum exemplifies what anthropologist Nicolas Argenti has termed "Aegean temporality," where past and present overlap in physical and incorporeal sites of memory. Orthodox icons do just that: transcendent and a-temporal by nature, their efficacy lies in bringing the pictured figure into the present moment and "enfleshing" remembrance as a current reality. The replica Massacre of Chios likewise acts as an active a-temporal object. Because of affordances granted by the narthex space and eikonic associations, it sacralizes the museum space into a living site of memory. With Aegean temporality facilitating a constant re-experiencing of the massacre, the massacre's presence and potency is not something left in the past. The painting's status as a semi-icon supports the immediacy of the massacre, as the viewer spiritually interacts with the image in the present.

No description available.

En av 1800-talets främsta franska konstnärer Eugène Delacroix fick stor betydelse för de nya konstriktningarna under senare hälften av 1800-talet. I Frankrike står han som symbol för konstnärlig frigörelse, för sin långa och envetna kamp mot den franska konstakademin där "les Artistes Indépendants" fortsatte kampen efter honom, vilket ledde till en brytning med akademin år 1884. I samtida internationell forskning har Delacroix betydelse för den moderna konstens utveckling betonats. Syftet med denna magisteruppsats har varit att med formal stilanalys studera influenser från Delacroix måleri i verk med anknytning till det svenska Konstnärsförbundet, som bildades år 1886 i opposition mot och brytning med den svenska konstakademin. Konstnärsförbundet  kom att få stor betydelse för den unga svenska modernismen. Konstnären Richard Bergh var i det svenska kulturlivet tongivande för den svenska konstens förnyelse med den franska unga konsten som förebild. Som konstnärlig ledare för Konstnärsförbundets skolor åren 1890-1908 införde han individuell frihet för eleverna, ljus-och färgstudier inspirerat av Delacroix och neoimpressionismen. Teoretiska utgångspunkter för uppsatsen har varit M.E. Chevreuls lagar om simultan färgkontrast och Paul Signacs analys av Delacroix betydelse för impressionismen till neoimpressionismen. Fantasins roll för att skapa ett själsligt berörande måleri har diskuterats utifrån Charles Baudelaires konstkritik, Delacroix Dagbok och Gauguins symbolism från 1884. För den formala analysen har konstbilder av Richard Bergh, Olof Sager-Nelson, Ivan Aguéli och Isaac Grünewald analyserats med avseende på komplementära färgkompositioner, ljusreflexioner, färger och ljus i belysning och skuggor. Dessa konstnärer har valts ut då de alla på olika sätt representerar ett personligt och nydanande måleri och en konst som fortfarande berör. Sammanfattningsvis visar resultaten att alla konstnärerna praktiserat komplementära färgkompositioner, effekter av simultan färgkontrast och att ljuset haft central betydelse för dem alla. Ljuset har artikulerats såväl i ljus inomhus som utomhus i himmelsljuset, i speglingar, skarpa och diffusa ljusreflexioner, varmare färger i solbelysta delar och kallare i skuggor. Den formala analysen visar att Delacroix måleri med komplementära färgkompositioner otvetydigt kan spåras i de verk som analyserats i uppsatsen. Alla konstnärerna har också strävat efter och lyckats att skapa ett själsligt berörande måleri. Delacroix tankar och måleri kan därför sägas ha bidragit till det svenska måleriets förnyelse genom Konstnärsförbundet. / One of the foremost French artists of the 19th century, Eugène Delacroix stands as a symbol of liberation, for his long and determined struggle against the French Academy of Arts, where the continued struggle of the "Artistes Indépendants" led to a break in 1884. The Swedish Artists´Association was formed in 1886 in opposition to the Swedish Academy of Arts. In Sweden, the artist Richard Bergh set the tone for the renewal of Swedish art. As artistic director of the Artists´Association´s schools in the years 1890-1908, he introduced individual freedom for the students, light and colour studies inspired by Delacroix and the neo-impressionism. In contemporary art history, Delacroix´s importance for the development of modern art has been emphasized. The aim of this master thesis is to use formal style analysis to study influences from Delacroix´s painting in some works of Swedish artists connected to the Swedish Artists´Association´s schools. Art images by Richard Bergh, Olof Sager-Nelson, Ivan Aguéli, and Isaac Grünewald have been analysed for complementary colour compositions, light reflections, colours and light in lighting and in shadows.  Theoretical starting points have been M.E. Chevreul´s Law of Light Reflections and Simultaneous Colour Contrast and Paul Signac´s analysis of the importance of Delacroix painting in relation to the neo-impressionism. To highlight the artist´s desire to touch the viewer, Baudelaire´s art criticism, Delacroix´s Diary, and Gauguins´s symbolism from 1884 have been considered. The results show that all the artists practiced complementary colour compositions, effects of simultaneous colour contrast, and that light was of central importance to all of them. The light has been articulated both in light indoors and outdoors in the sky, in reflections, sharp and diffuse light refelctions, warmer colours in sunlit parts and colder in shadows. All the artists have also strived for and succeeding in creating a soul-touching painting. Delacroix´s thoughts and painting can therefore be said to have unequivocally contributed to the renewal of Swedish painting through the Swedish Artists´ Association.

Orientador: Cláudia Valladão de Mattos / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-26T09:08:07Z (GMT). No. of bitstreams: 1 Paes_LucianaLourenco_M.pdf: 6480106 bytes, checksum: 311dc7804c3dc4fd9387ec6cc4c1d3bd (MD5) Previous issue date: 2014 / Resumo: A presente pesquisa tem como objetivo analisar as representações da morte de Ofélia na obra do pintor francês Eugène Delacroix (1798-1863), pensando sua relação com a tradição visual ligada à representação de Vênus e do suicídio feminino, com outras obras do artista e de seus contemporâneos, com a noção de "teatral" em pintura e com o contexto da pesquisa psiquiátrica na França na primeira metade do séc. XIX / Abstract: The present paper intends to analyze the representations of Ophelia¿s death in the production of the French painter Eugène Delacroix (1798-1863), reflecting on its relationship with the visual tradition of Venus and the feminine suicide, with other works by the artist and his contemporaries, with the notion of "theatrical" in painting and with the context of psychiatric research in the first half of nineteenth-century France / Mestrado / Historia da Arte / Mestra em História

Ce travail construit une dantologie transcendantale fondée sur la fécondité et la légitimité du commentarisme français tout au long du dix-neuvième siècle. Le nom et l’œuvre de Dante progressent dans la vie de l’esprit et de la culture après la sidération de la Révolution, avec la naissance, l’apogée, le déclin et les suites métamorphosées du Romantisme. Un amour soumis à la loi de la divisibilité de quelques fragments de la Divine Comédie se transforme graduellement en une première dantologie. Des figures archétypiques issues de domaines hétérogènes donnent une armature conceptuelle et poétique à cette double spirale entrecroisée : la lecture des textes de Dante éclairée par la critique contemporaine ; et la compréhension des morphologies divergentes du Romantisme en la diversité de ses moments. Dante est un penseur de l’histoire, des enjeux politiques, du christianisme jusqu’en ses limites internes et externes, du fait initiatique, de la différence sexuelle dans laquelle UN POETE SE TRANSHUMANISE PARCE QU’IL EST AIME PAR BEATRICE APRES AVOIR ETE GUIDE PAR VIRGILE. Chateaubriand, Balzac, Nerval et Hugo sont les parangons d’une lecture tournée vers un usage libre, infidèle mais hautement créateur. Fauriel, Ozanam et Aroux représentent la volonté d’une critique raisonnée de la doctrine philosophique et théologique dantesque. Dante et son œuvre s’inscrivent au cœur des mille agitations d’un dix-neuvième siècle qui reconfigure la France et l’Europe. La rémanence de l’espérance du voyageur cherchant à revoir les étoiles et à contempler la Trinité influence les réminiscences du progressisme plurivoque. La figure d’airain du poète acrimonieux et vengeur accompagne les esprits désenchantés. Celui qui devient l’égal des dieux après avoir affronté une Dame qui tue autant qu’elle ennoblit inspire les mystiques et ceux qui cherchent une nouvelle spiritualité. Le chantre de la foi, revenu dans le giron de l’Église après la conversion de son amour, réchauffe les catholiques. L’homme qui dédouble les pouvoirs comme les soleils de Rome devient un interlocuteur privilégié après l’Empire. Nous ne cherchons pas une liste exhaustive, thématique ou chronologique, notionnelle ou par auteur. À travers des exemples ayant valeur de paradigmes, nous montrons comment cette union de connaissance et d’usage créateur construit des FIGURES de Dante qui entrent en écho avec les inquiétudes et les espérances, les attentes et les angoisses, du Romantisme. Alors Dante et son « Poème Sacré » ne sont plus seulement des occasions de références. Ils deviennent un MYTHE au cœur du rapport entre mystique religieuse et initiation par l’Éternel-Féminin, engagement dans l’histoire et culte de la Beauté, aspiration à un sursaut régénérateur du monde et conscience amère du tragique de la scission entre l’Idéal et le Réel, mythe du Tombeau et promesse d’élévation spirituelle. Parmi les voies possibles, NOUS DEFENDONS UN DANTE SE VOUANT AU CULTE INITIATIQUE DES TOMBEAUX ET DES « DAMES QUI ONT L’INTELLECT D’AMOUR. » Il appartient à un catholicisme élargi, dilaté – le catholicisme transcendantal de Maistre qui assume son ésotérisme arcane fondé sur la polysémie des textes et la liberté accordée par Dante au commentaire. L’auteur de la Divine Comédie s’inscrit dans un Romantisme de plus en plus sombre, antimoderne, à la fois POUVOIR D’ANAMNESE D’UNE GRANDEUR ABOLIE ET PROPHETE D’UN MONDE EN GERMINATION, qui reprend ses thèmes : les questions de la laïcité, de la langue pour le peuple contre celle des dieux, de l’aspiration à l’idéal et à la communication du visible et de l’invisible, de la puissance métaphysique de la Dame. Notre Dante est celui qui doit choisir « l’autre voie », celle de la catabase nécessaire avant l’anabase ; et qui doit faire preuve de la plus grande piété envers les ombres. Alors ce Dante et ce Romantisme « ne descendent pas sans raison dans l’abîme » : ils y trouvent, notamment par la puissance de la parole, la promesse de l’Esprit / This work builds a transcendental dantology based on a leibnizian paradigm of a perennial philosophy. Dante's name and work get on gradually in the life of spirit and French culture, after the astonishment of the Revolution, with the birth, the apogee, the decline and the transformed sequels of Romanticism. One love submitted to the rule of divisibility in direction of some fragments of the Divine Comedy turns into a first dantology. Archetypal figures coming from heterogeneous domains provide a conceptual and poetical framework at this double-crossed spiral: the reading of Dante's texts enlightened by present-day criticism; and the understanding of the divergent morphologies of the various moments of Romanticism. Dante appears as a thinker of history, political stakes, Christianism even in his internal and external limits, initiatory fact, sexual difference in which A POET BECOMES TRANSHUMAN THANKS TO BEATRICE'S LOVE AND VIRGIL'S GUIDING. Chateaubriand, Balzac, Nerval and Hugo are the paragons of a reading going to a free use, inaccurate but highly creative. Fauriel, Ozanam and Aroux represent the quest of a reasoned criticism of the philosophical and theological dantean doctrine. Dante and his work got included in the heart of thousands occasions of unrest of a nineteenth century that reconfigure France and Europe. The persistence of the hope of a traveller attempting to see once more the stars and contemplate the Trinity influence the reminiscences of progressivism in many aspects. The brazen figure of an acrimonious and revengeful poet goes with disenchanted minds. The one that becomes a companion of the other gods after struggling with an ennobling and killing Lady inspire the mystics and those who look for a new spirituality. The faith apologist, once he has got back into the bosom of the Church thanks to the conversion of his love, warms up the Catholics. The man who divides into two the powers as the suns of Rome turns to a favoured speaker after the Empire. We don't look for an exhaustive, thematical, notional, chronological or nominal list. But, through examples as paradigms, it's shown how that union between knowledge and creative use builds, in less than a century, some figures of Dante that echo with the concerns and hopes, expectations and anguishes, of Romanticism. In this way Dante and his "Sacred Poem" aren't reductive to citations occasions. They become a myth at the heart of the relation between religious mystic and initiation thanks to the Eternal-Feminine, commitment in history and cult of Beauty, craving for a world-wide regenerative burst and being aware of the tragic scission between Ideal and Real, myth of the Tomb and promise of spiritual elevation. Among the various possibilities, WE DEFEND A DANTE DEVOTED TO THE INITIATORY CULT OF THE SEPULCHRE AND THE "LADIES WHO GOT THE INTELLECT OF LOVE." He belongs to a broadened, dilated Catholicism - the transcendental Catholicism by Maistre, that takes on his Arcanum esotericism based on the polysemy of the texts and the freedom granted by Dante to the commentary. The author of the Divine Comedy takes place in a more and more gloomy, antimodernist, Romanticism; BOTH THE ANAMNESIS POWER OF AN ABOLISHED GREATNESS AND THE PROPHET FOR WORLD IN GERMINATION that picks his themes up again: questions of laicity, popular language in front of the gods 'one, aspiration at the Ideal and at the link between visible and invisible, metaphysical power of the Lady. Our Dante is the one who has to take care of "the other path", the catabasis before the anabases; and who has to show up the highest devotion toward the shadows. Then, this Dante and this Romanticism don't journey to the "deep randomly": here they find, in particular thanks to the power of Speech, the promise of the Spirit.