As this brilliant thread makes clear, that evopsych paper tracks "trustworthiness displays" in a database of portraits of WHITE Euro elites, using an algorithm engineered to detect _contemporary bias_ in the perception of character of WHITE people...
In other words, the study is not only projecting presentist bias towards WHITE displays of "trustworthiness" (wtf that means) onto the past, it's doing so under the cover that these biases are natural & universal, a conclusion that studies the paper cites don't even support...
Thus, one might conclude from the study & graphs like this that greater GDP leads to more trustworthiness displays, but what we're really seeing is correlation btwn rise of colonizing states' GDP & presentist bias towards the appearance of white-coded trustworthiness/dominance...
Among the other many problems with the study is that the authors seem unaware of the fact that museum collections are themselves biased and selective, and that the NPG--from which they draw one dataset--was founded in 1856, during the UK's rise as a global colonial power.
So the NPG dataset isn't a random selection of portraits produced in the UK btwn 1500-2000, it's a dataset filtered according to 19th-20th-c. Anglo-white standards and preferences. No wonder they found a correlation with contemporary biases towards Anglo-white faces!
Especially disturbing, as @yet_so_far points out, is that the study makes no attempt to distinguish btwn _bias_ towards "trustworthiness displays" & trustworthiness writ large. So one may be led to believe that (biased, acculturated) displays of trustworthiness = trustworthiness.
Yet Alexander Todorov et al., authors of one of the articles our study cite, express skepticism that the (again, biased) detection of facial cues may somehow predict distinct character traits. See, e.g., this passage from p536 of Todorov et al.: d1wqtxts1xzle7.cloudfront.net/40252345/Todor…
But we see no such discussion or acknowledgement in the present study. We should thus ask why this is the case, and why the study mined such a limited and highly filtered dataset of objects belonging to a colonial institution formed in the 19th century?
Why do other studies that it cites, like this gem, consistently look to Renaissance Europe as the birthplace for "cognitive superiority" (also note the reference to "cultural selection"!)?
What these studies _don't_ do is run the same algorithm on portraiture from places outside of Europe. I wonder why?
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This has been making the rounds, so, to be clear: works like this were/are made in India for the tourist market. They're often, as here, painted on recycled manuscript pages over text that has no connection with the composition's subject.
Erotic imagery has a long history in South Asia. But paintings like this one were also made to cater to Western expectations of what South Asian art should look like.
To drive home how dissonant the pairing of (unrelated) painting & text can be, this @ExploreWellcome painting bears text that references Shaykh Farid al-Haq al-Din Ganj-i Shakar, a 13th-c. Sufi (Muslim saint)
One of the first things I did when I arrived at Amherst College was to ask the staff @meadartmuseum to see everything in the collection from South Asia. They kindly obliged & showed me lots of cool stuff, but one thing in particular made my jaw drop. A short thread...
Here it is--AC 1963.4--a painting on paper measuring around 42.5 x 31.7 cm. Looks like just a bunch of guys standing around a white building. BUT, the Persian inscription above IDs the scene as the Mughal emperor Aurangzeb visiting the shrine of Mu'in al-Din Chishti in Ajmer!
What's so interesting about this? Firstly, we have no other depictions of Aurangzeb visiting a Sufi shrine. And secondly, Aurangzeb is said to have ceased patronizing painting, effectively dismantling the royal workshop by the late 1660s.
Today the students in my Indian art/arch course and I will be eating pongal and chutney together (remotely) as we learn about the Brihadesvara Temple in Thanjavur. I've never incorporated recipes/food into art history courses before, a habit I'm now rethinking.
Mine turned out "OK." Can't compete with the pongal served at Surguru in Pondicherry (my pic from years ago below) or really most pongals, but it does the job!
Christie's recent sale of a 15th-c. Qur'an ms. lacking transparent info. about its provenance has generated much debate about the legal/ethical dimensions of the sale & trafficking of mss. This is a *thread* about why the preservation of manuscripts & books even matters. 1/n
Firstly, on the legal/ethical issues re the sale/export/import of mss., int'l agreements and nat'l laws re protection of mss., & why transparency re the provenance of mss. matters as much as that of excavated materials see the brilliant @stephenniem here:
As @stephenniem explains, many view mss. (and books more broadly) as somehow excluded from international conventions & domestic laws about the sale/export/import of cultural property. The reasons for this are dubious, however.
I've decided to revamp my course offerings for fall to teach an entirely new course on digital methods for art history. I've been wanting to do this for a while, and the need for such a course seems all the more pressing now. Three of four of our thesis writers this year...
...drew upon DH methods. Students are clearly eager to employ these approaches! I've benefited from convos with colleagues who have taught / plan to teach DAH courses, esp. Sarah Laursen, Elizabeth Macaulay-Lewis, @alexbrey, @marselykehoe, & will be seeking advice from others.
I welcome any tips, resources, suggestions, and cautionary tales from those who have already ventured into this fairly new territory.