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Dominic Johnson

of the gravity of their suffering smarts under a comparison to that of a self-willed artist or his self-selecting observers. Such analogies or homilies – however well-intentioned – reduce the function of the artist and of art and at the same time would perform a kind of hagiography, setting up the performance as a totem to the benevolence and transcendence of the artist (which I have argued against, here). Yet Trengove does not evangelise or self-aggrandise. If the Passage acts on a metaphorical level, its metaphoricity is not a direct substitution between a single

in Unlimited action
Abstract only
John Mundy and Glyn White

the law, and where domestic violence goes unrestrained. The transformation of Easy Street from lawless, violent bedlam, dominated by the towering drunken bully (Eric Campbell), into an orderly, law-abiding community is matched by Charlie’s own transformation from an unemployed derelict to compassionate policeman. His transformation is due less to the evangelising sermonising of the church mission than

in Laughing matters
Anne Ring Petersen

before Vénard was beheaded for evangelising in Vietnam. As Bishop has pointed out, the extent to which Vo’s works rely on personal history is unusual, and it is reflected in the extent to which critics and curators rely on the story of Phung’s conversion to Catholicism, the way he organised his family’s flight by boat, and their subsequent settlement in Europe: ‘This is admittedly an amazing story, but is has by now acquired almost Beuysian levels of myth. It’s also the exegetical code that binds together the diverse elements in Vo’s practice: his interest in

in Migration into art
John M. MacKenzie

the Middle East and invariably contained the complete requirements for expatriate communities, including, for example, a post office, a chapel, residential and reception areas, as well as a court and jail cells to deal with aspects of territoriality. Europeans were also penetrating Palestine and in particular Jerusalem and were soon negotiating to build churches and hospitals, in this case for cultural and evangelical reasons rather than commercial ones. As well as evangelising efforts to convert Jews, ‘Holy Land’ tourism was becoming increasingly significant

in The British Empire through buildings