The session on textiles in my South Asian art hist. survey course is probably one of the students' favorites of the semester. That textiles excavated in Cairo can be ID'd as Indian because of the twist of the cotton threads (in addition to dye & formal analysis) is a revelation.
The vast textile fibers in Egypt are spun counter-clockwise (s-twist)--probably a holdover from flax, which prefers to be spun in that direction--whereas cotton is spun clockwise (z-twist) in India. Indian yarns, moreover, are rarely plied.
The short videos produced for the phenomenal 2015-16 @thevanda 'Fabric of India' exhibition are wonderful teaching tools: vam.ac.uk/content/exhibi…
Teaching ikat textiles is always a challenge...
"Wait...the design is resist-dyed into the warp threads before they're even tied onto the loom?!" Yup. (More pics and information here: oaxacaculture.com/2016/12/india-…)
It's illuminating for them to see the range of markets for which Indian textiles were made. W. India has long made textiles for export to the Middle East & SE Asia (like the patola above). SE India also made fabrics for export, including to Japan (NB: the rolling printing block!)
And of course "chintz" (from 'chit'), a painted and glazed fabric that was produced throughout SE India and which was highly desired among European consumers. (The design in the chintz textile here also bears embroidered outlines.)
Of course, ikats and printed, painted, and embroidered textiles were much in demand throughout South Asia, too. One of my favorites is this 17C kalamkari ("pen-work," or painted textile) from Golconda in SE India (today in @metmuseum).
The central panel bears an image of Qutb Shahi elites (also wearing wonderful painted textiles) set in a fantastical architectural setting.
...and in the lower register, a group of Europeans (Dutch?). Why is the woman on the right bearing her breast? Why is she nestling a chicken? And why does the dog bear a chintamani-esque pattern? Is this satire? Unclear, but it's all totally fabulous.
This thread is all to say that textiles are AMAZING and should be included in any curriculum (not just art history). They're technologically fascinating, but also sociologically, historically, and economically important. And students _get_ them because, hey, we all use/wear them.
[Please excuse spelling errors (baring, not bearing) and unintended omissions (vast _majority_ of textile fibers...). Tweeting on the fly!]
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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!
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...
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.