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St Michael and All Angels, Sowton and St Mary the Virgin, Ottery St Mary

in the nave, creating an aesthetic and theological demarcation between the accommodation for the laity and the clergy. The stained glass of the nave windows takes a representational step backwards: patterned quarries and bands of text run around the windows surrounding the congregation. The creed runs clockwise from the easternmost nave south window round into the north aisle. The change in tone, from colourful pictorial glass in the chancel to

in Stained Glass and the Victorian Gothic Revival
The moral life and the state

Freshwater curate and his wife, Mr and Mrs Isaacson. She recalled how Alfred and Mrs Cameron caused a small delay in the proceedings by walking to the meeting, while everyone else in the party drove, and that Wolff delayed speaking to the congregation until the two arrived. At the event, Wolff ’s 67 68 Julia Margaret Cameron’s ‘fancy subjects’ tales of religious conversion apparently inspired the Tennyson boys, Hallam and Lionel, to donate all of their pocket-money to his church-building campaign.5 While Wolff ’s visit to the Isle of Wight was extraordinary, Benjamin

in Julia Margaret Cameron’s ‘fancy subjects’
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drama that Ward described threatened to define Cameron’s photography by limiting discussion of her imagery to her personal activities – her maternal and domestic life, philanthropic undertakings, private devotions, and her relationship to her models – and these have been well researched and documented.2 But this has also meant that her photographs have become largely separated from the ideas, religious controversies, literary criticism, philosophical positions, and political debates that drew together the village’s artistic and intellectual society as well as the

in Julia Margaret Cameron’s ‘fancy subjects’
Representations of Marseille

titles ensuring that some photographs are spatially specifiable. Therefore the Vieux Port, L’Estaque, the quartiers nord and Le Panier are all cited, reinforcing the idea of the city being divided into neighbourhoods whose lines are seldom breached. Another common trend is gender division: whereas men are seen mostly in the workplace or leading religious congregations, women are often confined to the domestic sphere and especially the kitchen. In addition, Jeanmougin’s tendency to depict women – ­particularly brides – at times of celebrations showcases religious and

in Representing ethnicity in contemporary French visual culture

those represented under the glass roof of the Sydenham Palace itself; from the Venus de Milo to souvenir ‘peep eggs’, war memorials to children’s story books, portrait busts to imperial pageants, tropical plants to cartoons made by artists on the spot, copies of paintings from 1.1  Postcard of the Crystal Palace, early twentieth century. Author’s collection. ‘what is to become of the crystal palace?’ 3 ancient caves in India to 1950s film. The chapters do not simply catalogue and collect this eclectic congregation, but provide new ways for assessing the

in After 1851

, for the Church of England was most effective in a parish where one or two sources of power acted in unison with the church. This typically meant an alliance between landowners, clergymen and civil authorities. 13 The ‘closed parish’ was perhaps the ultimate example of this relationship, where the major landowner was also the clergyman and the magistrate. In this situation, religious, civil and financial power were in the

in Stained Glass and the Victorian Gothic Revival
How and why the market spread

evidence to suggest that the Great Exhibition made the reputation of any glass-painter, or that stained glass took the exhibition by storm, yet the fact that this famous event was beyond the control of the church makes it particularly significant. Despite the quasi-religious terminology applied to the Crystal Palace (which had a ‘nave’ and ‘transepts’) and despite the blessing offered by the archbishop of Canterbury at the

in Stained Glass and the Victorian Gothic Revival
The New Playwrights Theatre and American radical Constructivism

ways of the machine to me, would combine the qualities of high mass and a prize fight, of a vaudeville bill and a communist meeting in Madison Square Garden. It would deal funnily, tragically, and grandiosely with every phase of modern life, not afraid of sex or political propaganda, always treating individual people in their relation to the mass movements of industrial life. A theatre of crowds and machinery and abstract colors and sounds and emotions, unsolemn, noisy, religious, and lewd. It would wring horse-laughs, belly-laughs, and snickers, sobs, tears, and an

in Watching the red dawn
Jonathon Shears

open letter to a number of religious organizations urging them to bar from their pulpits and from fellowship with their churches any visiting Americans who supported slavery’ (2011: p. 177). For Auerbach, many of the objects on display ‘created and diffused’ (1999: p. 113) a national image. At the approach was a huge equestrian statue of Richard Coeur de Lion by Baron Marochetti. Once inside, spectators could marvel at the gold enamelled and jewelled vase by Watherston & Brogden of Covent Garden which depicted Britannia as part of a group emblematical of Great

in The Great Exhibition, 1851

nineteenth-​century stained glass. The popularity of pictorial glass at the Great Exhibition of 1851 caused The Ecclesiologist to comment, ‘[w]‌e should think the novelty of this process would never wear of’.19 Around 10–​15 per cent of the windows exhibited in the Crystal Palace were enamel-​painted copies of well-​ known oil paintings of religious subjects, often derived from engravings, prints and, from the mid-​ nineteenth century onwards, photographs.20 John Toms (1812–​67) of Wellington, Somerset, exhibited an image of Mary Magdalene on glass, after a painting by

in Windows for the world