Using Google search, type in “Thomas Faed artist” and then select images for a wonderful overview of his paintings. Dad was descended of Gaelic-speaking Highland Scots who immigrated to Columbiana County, Ohio circa 1804. His work is a wonderful glimpse into the life of Scots in the 19th century. His surname stemmed back through his paternal line to Highland Scots, Patterson being a sept of Clan Chattan, which also encompassed Mackintoshes, McPhersons, Nobles, and others in our ancestry too. This week, for instance, I happened upon the Scottish artist Thomas Faed. The next best thing is exploring art images online. The ephemerality and momentum of both the subway transit system, and the cosmic events manifest in the artwork, evoke the energetic genealogy of natural. It’s awesome to go to museums themselves for this type of elucidation about the art and artist, the time period, and more. Teretere Moana: Mapping Genealogical Narratives of Identity Through Animated Projection. The mood of the painting is enhanced by the number of strange diagrams and mathematical calculations together with the glimpse of moonlit water and ancient standing stones. The Aesthetic Lives of Particular Nobodies: Exploring Phantasmic. The magician here is endeavoring to raise the spirit of a dead man. The Rosicrucians and Illuminati of the Middle Ages being especially accused of violating the tombs for this unholy purpose.īeside the painting is a further explanation of the artwork (I also take photos of those so I can identify the paintings when I get back home): The superstition was common in many countries that it was possible, by word of power and magic, to force the dead to reveal the secrets of the unseen world. The brass plate beneath the painting reads: he describes the phantasmic as a fundamental feature of modern art. In honor of the October Hallowe’en month, I offer this example of one of my finds there, a painting called “The Spell.” Platos Symposium famously describes the hermaphrodite as the genealogy of man. Therefore, being able to visit the National Gallery of Scotland in Edinburgh was a huge breakthrough. No, nothing about Scotland or by Scottish artists, I was told.

I even inquired at the information desk just to be sure. his discussions of phantasmic castration (Foucault 1977d, pp. On a visit to the Boston Museum of Art earlier this year, I found not one single painting by a Scottish artist. Chapter 10: Genealogy and the Body: Foucault/De. Lately I’ve discovered that European cultures like France, Italy, England, and Germany are better represented than places like Scotland. or the widening gap between representative and people, has found a more familiar culprit in the Russian phantasm. That said, paintings of some eras and peoples are easier to find than others. It’s a wonderful research-gathering tool, especially if you’re looking for glimpses of how people looked and lived before photography came along. Visit the lunch seminars web page to make your reservation.I love to visit art museums, especially when visitors are allowed to take photos. Does the notion of “Judeo-Arabic” correspond to the designation by the speakers of that language themselves or rather to a paradigm influenced by post-Enlightenment Judaic studies and Jewish nationalism? And in the wake of the colonial partition of Palestine / Israel and the displacement from Arabic-speaking cultural geographies, how should we regard the salvage project for an “endangered Judeo-Arabic?” What are the phantasmic aspects of a conceptual framework that has left a linguistic practice both rejected and desired? More specifically, it explores the genealogy of the concept of “Judeo-Arabic language” and its axiomatic definition as a cohesive (specifically Jewish) unit separate from Arabic, and classifiable under the historically novel rubric of isolatable “Jewish languages” severed from their neighboring dialect/languages. with the Wests extensive borrowing from Indian traditions, to offer a history of how we acquired that ubiquitous phantasm of the new-age subtle body. This lecture examines linguistic belonging as invented within national and colonial itineraries. Nation, Partition, and the Linguistic Imaginary: The Question of Judeo-Arabic

Lunch seminars are for Carolina graduate students and faculty members.

Phantasmic genealogy