Adam has 9 pages of reading material which can be accessed on the Art History website, here:
http://gdavies3.wix.com/sotaarthistory#!art-hist-4e03-readings/c16wt
Anna's reading is available on jstor:
Elderkin, Kate McK. “Aphrodite Worship
on a Minoan Gem”, The American Journal of
A Few Things to Consider:
·
How does the
archeological evidence at Phaistos regarding Conch and Cockle Shells prepare us
for the precious materials used in the Baroque?
·
Do the ways in which
the items are given/possessed change?
o How
does this reflect emerging Humanistic values?
·
What, if any,
similarities exist between the fact that conch/cockle shells were sacrificed to
Aphrodite vs being given by the Papacy? Do the moralizing ‘lessons’ change? How
so?
·
For those of us who are
familiar with Greco-Roman mythology, can we see a tie between Euhemerism, or
perhaps etiological mythology and the Baroque? Authors such as Knipping observe
that often the natural and supernatural interpenetrate one another in the
Baroque, is this an antiquated convention or something more recent?
·
Is it possible to see
themes of sensuality, erotic love, flightiness or perhaps even fertility in the
Worldly Possessions exhibit? If so,
why or why not? Do natural wonders always harken to such eroticism? How could
this either entice someone to view the exhibit or alternatively cause them to
dismiss Baroque wonders as mere frivolous indulgence?
Please Note:
Don’t feel the need to answer all of the
questions, but rather use this as a guide to direct your thoughts.
·
Assuming everyone has
read this article, I will bring in Hesiod to contextualize any questions
regarding Euhemerism or etiological mythology, if needed.
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