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I’m taking a slight deviation from the usual full company potted history with this offering. Freebus wasn’t a separate company in its own right but it was certainly a separate operation, at least for the brief time it existed back in the summer of 1988. Hampshire Bus was behind it, with support from City of Oxford Motor Services, neither of whom would ever have been expected to run buses in Torbay in normal circumstances, let alone, free ones! It would seem a strange pairing too – Hampshire Bus was a part of Stagecoach, whilst COMS was independent, being management-owned since being sold out of the National Bus Company in January 1987.
So what was it all about?
Well, to set the scene we need to go back to the early-1980s when the bus industry was facing unprecedented levels of change and near-total upheaval. NBC was taking a long, hard look at itself and how it did things but a whole raft of other events was bubbling along in the background too.
The 1970s had been tough. Bus use was falling year after year, and had been since the late 1950s, networks were constantly being cut, labour relations had been problematical both for bus operators and for the UK’s bus manufacturers, and there was a general feeling that bus use was not a choice but something to be endured by people who had no other option. What’s more, the 1980s had started with a major recession and a new Conservative government which was talking about both deregulation of the industry and of its dreams to sell off the nationalised National Bus Company, Scottish Bus Group and Passenger Transport Executives.
NBC had undertaken a massive research project looking at how its offerings matched demand (the Market Analysis Project or MAP) and in a major change of policy from when it was first created, it was progressively breaking up its larger operating companies into smaller units with their management teams based locally, on the ground, and not in distant head offices. It relaxed its rules on corporate liveries and fleetnames and allowed local management to embrace new marketing initiatives, brandings and colour schemes – ideas that were becoming increasingly important in 1980s commerce and retail but which the dull and traditional bus industry had been slow to see the potential of. It encouraged these initiatives and went headlong into developing new intensive minibus networks in towns and cities up and down the country, where colourful, imaginatively marketed small buses on high frequencies, able to penetrate deep into housing estates were proving that with some effort and creativity, it was possible to successfully halt years of decline and get people using buses again.
And… if all of that wasn’t too much, having already deregulated coach services back in 1980, the government now announced that bus services would follow suit as of 26 October 1986. Essentially this would allow companies to compete with each other out on the roads and it would no longer be necessary to apply for a licence to run each route. What’s more the privatisation process would begin with sales of the NBC companies kicking the process off at much the same time. As if companies didn’t have enough to worry about!
Actually the NBC companies adapted surprisingly well to all of this change, and the opportunities it offered, such that come De-regulation Day in October 1986, several of them were already looking to expand into new areas and not just to react to the numerous new upstarts who had registered competing services in their traditional heartlands, and often only being interested in just the more lucrative sections of routes or the busier weekday periods, rather than evenings and weekends as well.
One of those operators with expansionist aspirations was Devon General, the second NBC company to be sold (in August 1986), and the first actual bus operating company to go, after National Holidays. It had its eyes on Oxford, where Chairman, Harry Blundred, had worked earlier in his career. City of Oxford Motor Services had never embraced the idea of minibuses to the same extent that others, such as Devon General, had done and still operated city routes with double-deckers. Harry Blundred created Thames Transit to launch a new high frequency minibus service from the city centre to the large Blackbird Leys housing estate from March 1987, along with a coach service to London under the ‘Oxford Tube’ name. Both routes would compete head to head with COMS’s services and further competitive routes would follow.
Similarly, another location he identified as ripe for a modern minibus network was Basingstoke, in the heart of Hampshire Bus territory, an operator which had been the first of three NBC bus companies sold to a small but ambitious Scottish coach company, by the name of Stagecoach. Twenty-four new Ford Transit minibuses were duly bought for this fledgling ‘Basingstoke Transit’ business, which was set to commence operating in late summer, 1988.
As we would come to see over the ensuing years, Stagecoach was not an entity prepared to take such intimidation lying down. It would retaliate... and it would do so with assistance from COMS, which was already facing competition, as described above, from Thames Transit. The 1985 Transport Act, allowed operators to run services anywhere, providing registrations had been lodged 42 days previously and an operating licence was held in the appropriate traffic area. Hampshire Bus was covered by the Western Traffic Area…. as was Torbay… and so in late June 1988, Hampshire Bus, along with eight freshly-painted all-white Leyland Nationals rolled into South Devon. Freebus had arrived. Free because, presumably, 42 days’ notice wasn’t or couldn’t be given, and so no fares were able to be charged.
The buses in question had all been drawn from Winchester’s allocation and were given, red signwriting advertising a route from Babbacombe through Torquay and Paignton to Paignton Zoo, with a headway of every ten minutes. This was the height of the summer tourist season, and whilst the Freebus route didn’t mirror any Devon General service exactly, it was clearly designed to cover the busiest sections of the lucrative 12 route and cause DG as much pain as was possible.
Freebus started on Monday 27 June and as word quickly spread, loadings increased such that standing passengers soon became the norm. Devon General’s frequent Bayline minibuses couldn’t compete as people preferred to wait for a Freebus, even though they may not have been able to board. Well, it was free, so you would, wouldn’t you? Don’t forget that this was 1988 and free concessionary passes were still many years away.
It’s believed that the drivers were provided, not just by Hampshire Bus, but from elsewhere within Stagecoach, and presumably Oxford too. No Hampshire Bus or Stagecoach names were carried (legal lettering aside), although a few buses did have Oxford Bus Company stickers in their windscreens. Overnight parking and (most likely) engineering support was provided by Yelloway-Trathen Express at their depot in Paignton.
Allegedly intended to run for up to a couple of months, Freebus actually lasted just eleven days, finishing on Thursday 7 July, as a result of Devon General having obtained a court injunction. By the following morning, the buses had left the Bay and all the bus stop publicity had been removed… quite eerie in some ways, as with all traces of it having gone, one was almost left wondering if Freebus had really happened at all!
It did happen, of course, and whilst it didn’t lead to any obvious changes to the situation in Oxford, Stagecoach did come to an agreement with Devon General to buy the Basingstoke operation (but not the buses) before it actually started. The Basingstoke routes did commence, with Stagecoach’s own vehicles, but were quickly integrated with the rest of their Basingstoke operation.
In fact, Transit Holdings (owners of Devon General) appeared to develop a very positive working relationship with Stagecoach following Freebus, as Stagecoach subsequently hired a batch of Bayline Transits for use in Perth (the buses being spare in Devon due to reduced winter frequencies), bought much of DG’s surplus Bristol VR and Leyland National stock when the big buses were replaced with Mercedes minicoaches in 1989 and ultimately, of course, went on to buy both DG and Bayline in 1996, followed by Thames Transit and Docklands Transit the following year. Ironic in some ways, of course, as the purchase of Thames Transit, would mean that Stagecoach was now in long-term, head to head competition with its former Freebus partner!
The photo shows Hampshire Bus 747 (FPR 63V), named “The Tourist” passing Preston Gardens on its way to Babbacombe. This bus didn’t carry the route details above the windows which most (all?) of the others did.
Details best viewed in Original Size.
According to Wikipedia, the American Flamingo is a large species of flamingo closely related to the Greater Flamingo and Chilean Flamingo. It has been known as the Caribbean Flamingo, but the species' presence in the Galapagos (Floreana – aka: Isla Santa Maria) makes that name problematic. It is the only flamingo which naturally inhabits North America. The American Flamingo breeds in the Galapagos, coastal Colombia, Venezuela, and nearby islands, besides the Guyanas, and Cape Orange in Brazil. It also breeds in the Yucatán Peninsula of Mexico, and in the northern Caribbean in the Bahamas, Hispaniola, Cuba and the Turks and Caicos Islands. Most sightings in southern Florida are usually considered to be escapees, although at least one bird banded as a chick in the Yucatán Peninsula has been sighted in Everglades National Park, and others may be wanderers from Cuba. From a distance, untrained eyes can also confuse the Roseate Spoonbill with it. Adult American Flamingoes are smaller on average than the Greater Flamingoes but are the largest flamingoes in the Americas. They measure from 47 to 57 inches (120 to 145 cm) tall. The males weigh an average of 6.2 lbs. (2.8 kg), while females average 4.9 lbs. (2.2 kg). Most of its plumage is pink, giving rise to its earlier name of Rosy Flamingo and differentiating adults from the much paler Greater Flamingo. The wing coverts are red, and the primary and secondary flight feathers are black. The bill is pink and white with a restricted black tip, and the legs are entirely pink. The call is a goose-like honking.
Visionary Arts Gallery 1, Front Page, June 2013
Author: Collins, Wilkie, 1824-1889
Title: No Name
Publisher: Chatto & Windus
Publication Date: 1868
URL: archive.org/details/10792943.1838.emory.edu
Description and Synopsis:
This cover uses decorative ornamentation around its borders.
Further Notes:
Wilkie Collins was a prominent Victorian novelist best known for writing The Woman in White and The Moonstone. Collins lived most of his life in and around London and is remembered for his unconventional lifestyle and behavior. He was born with mild physical deformities and experienced chronic health problems as an adult; such health issues informed his depictions of many of his characters. After getting positive reviews on his first published novel, Antonina, Collins pursued a writing career. He befriended Charles Dickens, who encouraged Collins to write for Household Words, All the Year Round, and Bentley’s Miscellany. Collins also befriended other major writers and artists of the day. Collins never married, and instead lived with two women in separate houses. His critical views on the problematic roles of sex, marriage, and divorce in Victorian society are evident in his writing. A critical reevaluation of Collins’ oeuvre emerged during the late twentieth century (Peters).
Works Cited:
Peters, Catherine. “Collins, (William) Wilkie (1824–1889).” Oxford Dictionary of National Biography. Oxford: Oxford University Press, 2004. Web. 10 Feb. 2015. www.oxforddnb.com/view/article/5961
The Augochloropsis is one of 4,000 bee species native to the U.S. Honeybees, on the other hand, are more recent settlers that European farmers brought to America in the 1600s. ... Only native bumblebees, which comprise about 40 species in North America, have a formal colonial social structure with workers and queens. Unfortunately, native bumblebees are dying off which is as problematic as the honeybee die off that started several years ago.
This bumblebee was very late in the season and I found it on one of the last flowers still blooming. I also watched it return to its nest which I'm fairly certain is always in the ground. I have not seen another bumblebee in four years which is very disconcerting.
An aquatic plant native to the Amazon basin, and is often a highly problematic invasive species in many countries.
Rainstorm over Heidelberg city. Interesting detail to those living in the region: in the background, towards the horizon and the city of Mannheim, you can see some sizeable emissions from a huge plant.
On this day (Sept. 23rd), Block 9 of the Großkraftwerk Mannheim has been brought into operation by RWE (Essen), EnBW (Karlsruhe) and MVV (Mannheim).
Its output is 2150 megawatts. It uses brown coal, which is the most dangerous type.
No way to tell with certainty if this is what makes the emissions seen here so heavy, but it´s likely.
You can see that the pollution is directed towards famous and beautiful Bergstraße, of all places. Which has always been a problematic region due to its geography and the prevalent wind directions, but now I really can´t recommend it to families with kids or elderly any longer. For a short visit, sure - but not as a safe place to live.
Don´t redistribute - don´t use on webpages, blogs or any other media without my explicit written permission.
© Andy Brandl (2015) // PhotonMix Photography
--> Andy Brandl @ Robert Harding
On a visit to Jackson's famous residence, the "Hermitage," this quote was prominently displayed. Jackson was problematic to say the least, but on this quote he could easily have been speaking of today.
A GM Buses North Leyland 'Big Cat', a Leopard to the unitiated, awaits it's final journey at Atherton depot in late 1995. New to Lancashire United, the Leopards that survived deregulation in 1986 would see just shy of another decade in service before final withdrawl. The departure of the Leopards left a massive void in the fleet. Yes they were unfriendly to pensioners with their mountain of steps and their timber framed Plaxton bodies were always going to problematic but these were amongst the most charecatristic buses I have ever had the pleasure to drive. Five hours in one of these was what I came onto the job for, five hours in a Dart or B6 was sheer torture!
We'd lost our allocation at Atherton when I started, but one would vollunteer to cover for Bolton or Wigan to finish a late off and then go and 'blag' one of these off the front man. There were quite a few winters nights when one would come off blue and on the brink of hypothermia because the cab window had been wide open for several hours to get the full effect of the sweet music that was emmitted from the exhaust.
Happy days!
Prof. John Pollini working with STUDENTS AT OSTIA
John Pollini in my opinion is the number 1 authority on Julio Claudian Portrait study. I have had much correspondence with Prof. Pollini and he is passionate about Roman Art. Here is his curriculum Vitae:
Education
B.A. Classics, University of Washington, 1/1968
M.A. Ancient History and Mediterranean Archaeology, UC Berkeley, 1/1973
Ph.D. Ancient History and Mediterranean Archaeology, UC Berkeley, 1/1978
Academic Appointment, Affiliation, and Employment History
Professor, Department of Art History (Adjunct Professor for Department of Classics and Department of History), University of Southern California, 1991-
Dean of the School of Fine Arts, University of Southern California, 1993-1996
Chairman of the Department of Art History, University of Southern California, 1990-1993
Associate Professor, Department of Art History and Department of Classics (adjunct appointment), University of Southern California, 1987-1991
Assistant Professor, Department of Classics, Johns Hopkins University, 1980-1987
Curator, Johns Hopkins University Archaeological Museum, 1980-1987
Visiting Assistant Professor, Department of Classics, Johns Hopkins University, 1979-1980
Mellon Postdoctoral Fellow, Department of Classics, Case Western Reserve University, 1978-1979
Description of Research
Summary Statement of Research Interests
Professor Pollini's research is concerned with methodologies of classical art and archaeology, ancient history, classical philology, epigraphy and numismatics. His other scholarly research interests include ancient religion, mythology, narratology, rhetoric and propaganda. Over the years Professor Pollini has excavated at the Greco-Roman site of Aphrodisias, Turkey, and the Etruscan site of Ghiaccio Forte, Italy, and participated in the underwater survey of the port of Tarquinia (Gravisca), Italy. Trained in the methodologies of classical art & archaeology, ancient history, classical philology, epigraphy, and numismatics, Professor Pollini is committed to interdisciplinary teaching and research. Professor Pollini has lectured widely both in the United States and abroad. He has published numerous articles and authored several books.
Research Specialties
Classical Art and Archaeology
Honors and Awards
Elected Life Member, German Archaeological Association, 2000-
American Council of Learned Societies Fellowship, awarded for second time, 2006-2007
Guggenheim Fellowship, deferred until 2007-2008, 2006-2007
Whitehead Professor at the American School of Classical Studies at Athens (Honorific Appointment), 9/1/2006-6/1/2007
Departmental Nominee for University Associates Award for Excellence in Teaching 2002, 2002-2005
Mellon Foundation Award for Excellence in Mentoring, 2004-2005
Departmental Nominee for University Associates Award for Excellence in Teaching 1998, 1998-2001
National Endowment for the Humanities Fellowship, awarded for second time, 1995-1996
American Council of Learned Societies Fellowship, 1987-1988
National Endowment for the Humanities Fellowship, 1983-1984
Mellon Postdoctoral Fellowship, 1978-1979
Fulbright Award, Fellowship to Italy, 1975-1976
CURRICULUM VITAE
JOHN POLLINI
Department of Art History
Von Kleinsmid Center 351 University of Southern California
Los Angeles, CA 90089-0047
Professor of Classical Art and Archaeology, Department of Art History
Joint Professor, Department of History
Adjunct Professor, Department of Classics
President, Classical Archaeological Association of Southern California (CAASC)
DEGREES
Ph. D. Ancient History and Mediterranean Archaeology, University of California at
Berkeley (1978) (interdisciplinary program involving the Departments of Art History,
Classics, and History; major field: Etruscan and Roman Art and Archaeology; minor
fields: Greek Art and Archaeology and Roman History; Ph.D. equivalency exams in
ancient Greek and Latin) [Diss.: Studies in Augustan “Historical” Reliefs]
M.A. Ancient History and Mediterranean Archaeology, University of California at
Berkeley (l973) [MA Thesis: Two Marble Portrait Statues of Pugilists from Carian
Aphrodisias: Iconography and Third Century A.D. Sculptural Traditions in the Roman
East]
B.A. magna cum laude, Classics, University of Washington (1968)
POSTDOCTORAL ACADEMIC APPOINTMENTS
Dean of the School of Fine Arts, University of Southern California, with administrative,
budgetary, and fund-raising responsibilities (1993-1996)
Chairman of the Department of Art History, University of Southern California
(1990-1993)
Full Professor, University of Southern California, Department of Art History
(1991-present), with joint appointment in the Department of History and adjunct
appointment in the Department of Classics
Associate Professor, University of Southern California, Department of Art History, with
adjunct appointment in the Department of Classics (1987-1991)
Assistant Professor, Johns Hopkins University, Department of Classics (1980-1987) and
Curator of the Johns Hopkins University Archaeological Museum (1980-1987)
Visiting Assistant Professor, Johns Hopkins University, Department of Classics
(1979-1980)
Mellon Postdoctoral Fellow, Case Western Reserve University, Department of Classics
(1978-1979)
INTERNATIONAL AND NATIONAL FELLOWSHIPS, GRANTS,
AWARDS, HONORS
William E. Metcalf Lectureship (2008)
John Simon Guggenheim Memorial Foundation Fellowship (2006-2007, deferred to
2007-2008)
Whitehead Professor of Archaeology, American School of Classical Studies at
Athens (2006-2007)
American Council of Learned Societies Fellowship (2006-2007)
Kress Foundation Travel Grant (Summer 2006)
Mellon Foundation Award for Excellence in Mentoring (2005)
Taggart Foundation Grant: Campus Martius Virtual Reality Project (2005)
Distinguished Lecturer, Biblical Archaeological Society and Center for Classical
Archaeology, University of Oklahoma, Norman (2005): Series of three lectures on
Roman and Christian Religion, Art, and Ideology
Kress Foundation Travel Grant (2003)
Senior Humboldt Research Prize (nominated) to Berlin, Germany, for 2000-2001
Elected Member (for life) of the German Archaeological Institute (Berlin) (2000)
National Endowment for the Humanities Fellowship for Independent Study and
Research (1995-1996)
Kress Foundation Travel Grant (Summer 1988)
American Council of Learned Societies Fellowship (1987-1988)
Kress Foundation Travel Grant (1987)
National Endowment for the Humanities Fellowship for Independent Study and
Research (1983-1984)
Mellon Postdoctoral Fellowship, Case Western Reserve University (1978-1979)
Mabelle McLeod Lewis Memorial Fund Fellowship to Italy (1975-1976)
Fulbright Fellowship, Università di Roma, Rome, Italy (1975-1976)
UNIVERSITY FELLOWSHIPS, GRANTS, AWARDS, HONORS
Departmental Nominee for University Associates Award for Excellence in Teaching
(2002-2005)
College Faculty Research Development Award (consecutive years: 2000-2007)
University of Southern California Grant for Innovative Undergraduate Teaching
(with Lynn Swartz Dodd and Nicholas Cipolla) for a virtual reality project “Imaging
Antiquity: Creating Context through Virtual Reconstructions, Digital Resources, and
Traditional Media” (2003-2004)
Grant for the “College Initiative for the Study of Political Violence” (2002)
University of Southern California Grant for Innovative Undergraduate Teaching
(with Bruce Zuckermann and Lynn Swartz Dodd) to develop a new interdisciplinary and
interdepartmental course entitled “Accessing Antiquity: Actual Objects in Virtual Space”
(2000-2001)
University of Southern California Senior Nominee for National Endowment for the
Humanities Summer Stipend for Faculty Research (1998-1999)
Departmental Nominee for University Associates Award for Excellence in Teaching
(1998-2001)
College Awards and Grants for Research Excellence (consecutive years: 1997-2000)
Hewlett Foundation Award and Grant for General Education Course Development
(1997-1998)
Faculty Research and Innovation Fund Grant, University of Southern California (1988)
University of California Traveling Fellowship (1976-1977)
Dean’s Fellowship, U.C. Berkeley (1973-1975)
Phi Beta Kappa (1968), University of Washington
ADDITIONAL EDUCATIONAL PREPARATION
Field trips sponsored by the American Academy in Rome, German Archaeological
Institute, and Comune di Roma (1975-1978)
Research in Rome, Italy for dissertation (1975-1978), as well as further study of Greek
and Roman art and architecture in Italy and elsewhere in Europe during this period
Supervised study of Greek and Roman sculpture at the J. Paul Getty Museum, with
J. Frel (1973-1975)
Course in Greek art and archaeology at the Universität München, Munich, Germany
with E. Homann-Wedeking (1971)
Study of the German language at the Goethe Institute, Grafing (Munich), Germany (1971)
Course work in Roman, Etruscan, and Italic art and architecture, Università di Roma,
with G. Becatti, M. Pallottino, F. Castagnoli, and M. Squarciapino (1970-1971)
ARCHAEOLOGICAL FIELD WORK
Underwater survey of port of Tarquinia (Gravisca), Italy (1977): Consultant
Excavation of Etruscan site of Ghiaccio Forte, Italy (1973)
Excavation of Greco-Roman site of Aphrodisias, Turkey (1970-1972)
Excavation of Spanish/Indian Mission, Guavave, Arizona (1965-1966)
LANGUAGES
Ancient: Latin and Greek
Modern: German, Italian, French, modern Greek, some Turkish
BOOKS
PUBLISHED:
I) The Portraiture of Gaius and Lucius Caesar (Fordham University Press, New York
1987) (with a book subvention from the National Endowment for the Humanities).
II) Roman Portraiture: Images of Character and Virtue, with graduate student
participation (Fisher Gallery, Los Angeles 1990).
III) Gallo-Roman Bronzes and the Process of Romanization:The Cobannus Hoard
(Monumenta Graeca et Romana IX) (Brill, Leiden 2002).
IV) The de Nion Head: A Masterpiece of Archaic Greek Sculpture (Philipp von
Zabern, Mainz 2003).
V) Terra Marique: Studies in Art History and Marine Archaeology in Honor of Anna
Marguerite McCann on the Receipt of the Gold Medal of the Archaeological Institute
of America (editor, designer, and contributor of introduction, publication list, and
one of 19 essays) (Oxbow Publications, Oxford 2005).
SUBMITTED:
VI) From Republic to Empire: Rhetoric, Religion, and Power in the Visual Culture of
Ancient Rome (University of Oklahoma Press), comprising eight chapters:
CHAPTER I: The Leader and the Divine: Diverse Modes of Representation in Roman Numismatics
CHAPTER II: The Cult Image of Julius Caesar: Conflicts in Religious Theology and Ideology in
Augustus’ Representational Program
CHAPTER III: From Warrior to Statesman in Augustan Art and Ideology: Augustus and the Image of
Alexander
CHAPTER IV: The Ideology of “Peace through Victory” and the Ara Pacis: Visual Rhetoric and the
Creation of a Dynastic Narrative [revised and updated essay originally published in
German]
CHAPTER V: The Acanthus of the Ara Pacis as an Apolline and Dionysiac Symbol of
Anamorphosis, Anakyklosis and Numen Mixtum [revised and updated publication].
CHAPTER VI: Divine Providence in Early Imperial Ideology: The Smaller Cancelleria Relief and
the Ara Providentiae Augustae
CHAPTER VII: The “Insanity” of Caligula or the “Insanity” of the Jews? Differences in Perception
and Religious Beliefs
CHAPTER VIII: “Star Power” in Imperial Rome: Astral Theology, Castorian Imagery, and the Dual
Heirs in the Transmission of the Leadership of the State
IN PROGRESS:
VII) Christian Destruction and Desecration of Images of Classical Antiquity: A Study
in Religious Intolerance in the Ancient World
VIII) Dynastic Narratives in Augustan Art and Thought: The Rhetoric and Poetry of
Visual Imagery [with DVD Virtual Reality Program of the Monuments]
IX) The Image of Augustus: Art, Ideology, and the Rhetoric of Leadership
X) Social, Sexual, and Religious Intercourse: Sacrificial Ministrants and Sex-Slaves
in Roman Art -- 3rd Century B.C. - 4th Century A.D.
ARTICLES
PUBLISHED:
1) “A Flavian Relief Portrait in the J. Paul Getty Museum,” in Getty Museum Journal
5 (1977) 63-66.
2) “Gnaeus Domitius Ahenobarbus and the Ravenna Relief,” in Römische Mitteilungen
88 (1981) 117-40.
3) “A Pre-Principate Portrait of Gaius (Caligula)?” in Journal of the Walters Art
Gallery 40 (1982) 1-12.
4) “Damnatio Memoriae in Stone: Two Portraits of Nero Recut to Vespasian in
American Museums,” in American Journal of Archaeology 88 (1984) 547-55.
5) “The Meaning and Date of the Reverse Type of Gaius Caesar on Horseback,” in
American Numismatic Society Museum Notes 30 (1985) 113-17.
6) “Response to E. Judge’s ‘On Judging the Merits of Augustus,’” in Center for
Hermeneutical Studies: Colloquy 49 (1985) 44-46.
7) “Ahenobarbi, Appuleii and Some Others on the Ara Pacis,” in American Journal of
Archaeology 90 (1986) 453-60.
8) “The Findspot of the Statue of Augustus from Prima Porta,” in Bullettino della
Commissione Archeologica Comunale di Roma 92 (1987/88) 103-108.
9) “Two Acrolithic or Pseudo-Acrolithic Sculptures of the Mature Classical Period in
the Archaeological Museum of the Johns Hopkins University,” in Classical Marble:
Geochemistry,Technology, Trade (NATO ASI Series E vol. 153), edd. N. Herz and
M. Waelkens (Dordrecht 1988) 207-17.
10) “Man or God: Divine Assimilation and Imitation in the Late Republic and Early
Principate,” in Between Republic and Empire: Interpretations of Augustus and His
Principate, edd. K.A. Raaflaub and M. Toher (Berkeley 1990) 333-63.
11) “The Marble Type of the Augustus from Prima Porta: An Isotopic Analysis,” in
Journal of Roman Archaeology 5 (1992) 203-208.
12) “The Tazza Farnese: Principe Augusto ‘Redeunt Saturnia Regna’!” in American
Journal of Archaeology 96 (1992) 249-55, 283-300.
13) “The Cartoceto Bronzes: Portraits of a Roman Aristocratic Family of the Late First
Century B.C.,” in American Journal of Archaeology 97 (1993) 423-46.
14) “The Gemma Augustea: Ideology, Rhetorical Imagery, and the Construction of a
Dynastic Narrative,” in Narrative and Event in Ancient Art, ed. P. Holliday
(Cambridge 1993) 258-98.
15) “The Acanthus of the Ara Pacis as an Apolline and Dionysiac Symbol of
Anamorphosis, Anakyklosis and Numen Mixtum,” in Von der Bauforschung zur
Denkmalpflege, Festschrift für Alois Machatschek (Vienna 1993) 181-217.
16) “The ‘Trojan Column’ at USC: Reality or Myth?” in Trojan Family (May, 1994)
30-31.
17) “The Augustus from Prima Porta and the Transformation of the Polykleitan Heroic
Ideal,” in Polykleitos, the Doryphoros, and Tradition, ed. W. Moon (Madison 1995)
262-82.
18) “The ‘Dart Aphrodite’: A New Replica of the ‘Arles Aphrodite Type,’ the Cult Image
of Venus Victrix in Pompey’s Theater at Rome, and Venusian Ideology and Politics
in the Late Republic - Early Principate,” in Latomus 55 (1997) 757-85.
19) “Parian Lychnites and the Prima Porta Statue: New Scientific Tests and the Symbolic
Value of the Marble” (with N. Herz, K. Polikreti, and Y. Maniatis), in Journal of
Roman Archaeology 11 (1998) 275-84.
20) “The Warren Cup: Homoerotic Love and Symposial Rhetoric in Silver,” in The Art
Bulletin 81 (1999) 21-52.
21) “Ein mit Inschriften versehener Legionärshelm von der pannonisch-dakischen Grenze
des römischen Reiches: Besitzverhältnisse an Waffen in der römischen Armee,” in
M. Junkelmann, Römische Helme VIII Sammlung Axel Guttmann, ed. H. Born
(Mainz 2000) 169-88.
22) “The Marble Type of the Statue of Augustus from Prima Porta: Facts and Fallacies,
Lithic Power and Ideology, and Color Symbolism in Roman Art,” in Paria Lithos:
Parian Quarries, Marble and Workshops of Sculpture (Proceedings of the First
International Conference on the Archaeology of Paros and the Cyclades, Paros, 2-5
October 1997), edd. D.U. Schilardi and D. Katsonopoulou (Athens 2000) 237-52.
23) “The Riace Bronzes: New Observations,” in Acten des 14. Internationalen
Kongresses für Antike Bronzen, Kölner Jahrbuch 33 (2000) 37-56.
24) “Two Bronze Portrait Busts of Slave-Boys from a Shrine of Cobannus in Roman
Gaul,” in Studia Varia II: Occasional Papers on Antiquities of The J. Paul Getty
Museum 10 (2001) 115-52.
25) “A New Portrait of Octavian/Augustus Caesar,” in Roman Sculpture in the
Art Museum, Princeton University (Princeton 2001) 6-11.
26) “Two Gallo-Roman Bronze Portraits of Sacrificial Ministrants in the J. Paul Getty
Museum,” in From the Parts to the Whole 2: Acta of the 13th International Bronze
Congress, Cambridge, Massachusetts, May 28 - June 1, 1996, edd. C.C.
Mattusch, A. Brauer, and S.E. Knudsen (Portsmouth, Rhode Island 2002) 89-91.
27) “‘Frieden-durch-Sieg’ Ideologie und die Ara Pacis Augustae: Bildrhetorik und
die Schöpfung einer dynastischen Erzählweise,” in Krieg und Sieg: Narrative
Wanddarstellungen von Altägypten bis ins Mittelalter (Internationales
Kolloquium 23. - 30. Juli 1997 im Schloss Heindorf, Langenlois; Österreichischen
Akademie der Wissenschaften XXIV), edd. M. Bietak und M. Schwarz (Vienna
2002) 137-59.
28) “A New Portrait of Octavia and the Iconography of Octavia Minor and Julia Maior,”
Römische Mitteilungen 109 (2002) 11-42.
29) “Slave-Boys for Sexual and Religious Service: Images of Pleasure and Devotion,” in
Flavian Rome: Culture, Image, Text, edd. A.J. Boyle and W.J. Dominik (Leiden
2003) 149-66.
30) “The Caelian Hill Sacrificial Minister: A Marble Head of an Imperial Slave-Boy from
the Antiquarium Comunale on the Caelian Hill in Rome,” in Römische Mitteilungen
111 (2004) 1-28.
31) “A New Head of Augustus from Herculaneum: A Marble Survivor of a Pyroclastic
Surge,” in Römische Mitteilungen 111 (2004) 283-98.
32) “The Armstrong and Nuffler Heads and the Portraiture of Julius Caesar, Livia, and
Antonia Minor in Terra Marique: Studies in Honor of Anna Marguerite McCann
on the Receipt of the Gold Medal of the Archaeological Institute of America, ed.
J. Pollini (Oxbow Publications, Oxford 2005) 89-122.
33) “A New Marble Portrait of Tiberius: Portrait Typology and Ideology,” in Antike Kunst
48 (2005) 57-72.
34) “A North African Portrait of Caracalla from the Mellerio Collection and the
Iconography of Caracalla and Geta,” in Revue Archéologique (2005) 55-77.
35) “A Bronze Gorgon Handle Ornament of the Ripe Archaic Greek Period,” in Annuario
della Scuola Archeologica Italiana di Atene e delle Missioni Italiani in Oriente 83
(2005) 235-47.
36) “Ritualizing Death in Republican Rome: Memory, Religion, Class Struggle, and the
Wax Ancestral Mask Tradition’s Origin and Influence on Veristic Portraiture” in
Performing Death: Social Analyses of Funerary Ritual in the Ancient Near East
and Mediterranean (Oriental Institute Seminars 3, University of
Chicago), ed. N. Laneri (Chicago 2007) 237-85.
37) “A New Bronze Portrait Bust of Augustus,” in Latomus 66 (2007) 270-73.
FORTHCOMING:
38) “Gods and Emperors in the East: Images of Power and the Power of Intolerance,”
in the proceedings of an international conference on “‘Sculptural Environment’ of the
Roman Near East: Reflections on Culture, Ideology, and Power” (University of
Michigan), in Interdisciplinary Studies in Ancient Culture and Religion,
edd. E.A. Friedland, S.C. Herbert, and Y.Z. Eliav (Peeters Publ.: Leuven).
39) “A New Portrait Bust of Tiberius in the Collection of Michael Bianco,” in Bulletin
Antieke Beschaving 83 (2008) 133-38.
40) “The Desecration and Mutilation of the Parthenon Frieze by Christians and Others,” in
Athenische Mitteilungen 122 (2007).
41) “Problematics of Making Ambiguity Explicit in Virtual Reconstructions:
A Case Study of the Mausoleum of Augustus,” for the proceedings of an international
conference, “Computer Technology and the Arts: Theory and Practice,” sponsored by
the British Academy and the University of London.
42) “A Winged Goat Table Leg Support from the House of Numerius Popidius Priscus at
Pompeii,” in Pompei, Regio VII, Insula 2, pars occidentalis. Indagini, Studi,
Materiali (la Soprintendenza Archeologica di Pompei), ed. L. Pedroni.
43) “Augustus: Portraits of Augustus,” in Oxford Encyclopedia of Ancient Greece and
Rome (2008).
44) “A New Bronze Lar and the Role of the Lares in the Domestic and Civic Religion of the Romans,” in Latomus (2008).
IN PROGRESS:
45) “The ‘Colville Athena’ Head and Its Typology.”
46) “Idealplastik and Idealtheorie: Paradeigmatic Systems, Homosexual Desire, and the
Rhetoric of Identity in Polykleitos’ Doryphoros and Diadoumenos.”
REVIEW ARTICLES
PUBLISHED:
D. Boschung, Die Bildnisse des Augustus (Das römische Herrscherbild I.2) (Berlin 1993),
in Art Bulletin 81 (1999) 723-35.
E. Varner, Mutilation and Transformation: Damnatio Memoriae and Roman Imperial
Portraiture (Monumenta Graeca et Romana 10) (Leiden 2004), in Art Bulletin 88
(2006) 591-98.
BOOK REVIEWS
PUBLISHED:
M. Torelli, Typology and Structure of Roman Historical Reliefs, in American Journal of
Archaeology 87 (1983) 572-73.
J. Ganzert, Das Kenotaph für Gaius Caesar in Limyra, in American Journal of
Archaeology 90 (1986) 134-36.
R. Brilliant, Visual Narratives. Storytelling in Etruscan and Roman Art in American
Journal of Philology 107 (1986) 523-27.
PUBLISHED IN CHOICE:
E. Bartman, Portraits of Livia: Imaging the Imperial Woman in Augustan Rome, in
vol. 37 (1999) 126.
B.S. Ridgway, Prayers in Stone: Greek Architectural Sculpture (Ca. 600 - 100 B.C.),
in vol. 37 (2000) 1095.
W.E. Mierse, Temples and Towns in Roman Iberia: The Social and Architectural
Dynamics of Sanctuary Designs from the Third Century B.C. to the Third Century A.D.
in vol. 37 (2000) 1458.
V. Karageorgis, Ancient Art from Cyprus: The Cesnola Collection in The Metropolitan
Museum of Art (New York 2000)in vol. 38 (2000) 1953.
Z. Hawass, Valley of the Golden Mummies (New York 2000) in vol. 38 (2001)
4036.
M.W. Jones, Principles of Roman Architecture (New Haven 2000) in vol. 38 (2001)
5409.
F. Salmon, Building on Ruins: The Rediscovery of Rome and English Architecture
(Ashgate 2000) in vol. 39 (2001) 106.
J. Boardman, The History of Greek Vases: Potters, Painters and Pictures (New York
2001) in vol. 39 (2002) 3755.
Roman Sculpture in the Art Museum, Princeton University, ed. J. M. Padgett (Princeton
2001) in vol. 39 (2002) 6218.
G. Hedreen, Capturing Troy: The Narrative Function of Landscape in Archaic and Early
Classical Greek Art (Ann Arbor, 2001) in vol. 40 (2002) 73.
A. J. Clark, M. Elston, and M.L. Hart, Understanding Greek Vases: A Guide to Terms,
Styles, and Techniques (Los Angeles 2002) in vol. 40 (2003) 3185.
S. Woodford, Images of Myths in Classical Antiquity (Cambridge 2003) in vol. 41
(2003) 89.
J. Aruz with R. Wallenfels (edd.), Art of the First Cities: The Third Millennium B.C. from
the Mediterranean to the Indus (The Metropolitan Museum of Art, New York) (New
Haven 2003) in vol. 41 (2004) 2584.
G. Curtis, Disarmed: The Story of the Venus de Milo (New York 2003) in vol. 41 (2004)
5083.
Games for the Gods: The Greek Athlete and the Olympic Spirit, edd. J.J. Herrmann and C.
Kondoleon (Boston Museum of Fine Arts) in vol. 42 (2004) 646.
E.W. Leach, The Social Life of Painting in Ancient Rome and on the Bay of Naples
(Cambridge 2004) in vol. 42 (2004) 1215-16.
D. Mazzoleni, Domus: Wall Painting in the Roman House (Los Angeles 2004) in vol. 42
(2005) 1809.
S. Fine, Art and Judaism in the Greco-Roman World: Toward a New Jewish Archaeology
(Cambridge 2005) in vol. 43 (2006) 1586-87.
C.H. Hallett, The Roman Nude: Heroic Portrait Statuary 200 B.C. -- A.D. 300 (Oxford
2005) in vol. 44 (2006).
Constantine the Great: York’s Roman Emperor, edd. E. Hartley, J. Hawkes, M. Henig, and
F. Mee (York 2006) in vol. 44 (2006).
M.D. Stansbury-O’Donnell, Vase Painting, Gender, and Social Identity in Archaic Athens
(Cambridge 2006) in vol. 44 (2006).
PRINCIPAL INSTRUCTIONAL MATERIALS (Hard Copy and Online):
Greek Art and Archaeology: Course Manual (113 pages, 23 plates) and online version of
this Course Manual with digitized images
Roman Art and Archaeology: Course Manual (158 pages, 58 plates) and online version
of this Course Manual with digitized images
Digging into the Past: Material Culture and the Civilizations of the Ancient
Mediterranean: Course Manual (43 pages)
Proseminar Guide to General and Specific Works on Greek and Roman Art and
Archaeology and Related Disciplines (50 pages) and online version
Website for AHIS 425, “Introduction to Interdisciplinary Research and Methodology
in Classical Art and Archaeology and Related Disciplines” with links to other important
websites in the fields of Art, Archaeology, Classics, and Ancient History
Website for AHIS 201g: “Digging into the Past: Material Culture and the
Civilizations of the Ancient Mediterranean” (with digitized images)
PAPERS GIVEN AT INTERNATIONAL AND NATIONAL
CONFERENCES AND SYMPOSIA
On Judging the Merits of Augustus: Center for Hermeneutical Studies: Colloquy,
Berkeley (April, 1985)
Investigating Hellenistic Sculpture: Center for Advanced Study in the Visual Arts,
National Gallery of Art (October, 1986)
Augustus: Monuments, Arts, and Religion: Brown University (March, 1987)
Aspects of Ancient Religion: University of California at Berkeley (April, 1987)
Marble and Ancient Greece and Rome: International conference sponsored by
NATO at Il Ciocco (Tuscany), Italy (May, 1988)
Polykleitos, the Doryphoros and Its Influence: University of Wisconsin, Madison
(October, 1989)
UCLA-USC Seminar in Roman Studies: UCLA, Los Angeles (December, 1992)
XIIIth International Bronze Congress: Harvard University (May 28 - June 1, 1996)
UCLA-USC Seminar in Roman Studies: Roman Representations: Subjectivity, Power
and Space: USC, Los Angeles (March, 1997)
International Symposium at Cuma (Naples): Flavian Poets, Artists, Architects and
Engineers in the Campi Flegrei (July, 1997)
International Symposium at the University of Vienna: Interdisziplinäres Kolloquium
Historische Architekturreliefs vom Alten Ägypten bis zum Mittelalter (July, 1997)
First International Conference on the Archaeology of Paros and the Cyclades: Paros,
Greece (October, 1997)
Getty Research Institute Colloquium: Work in Progress (November, 1997)
Annual Meetings of the Art Historians of Southern California at California State
University, Northridge, California (November, 1998)
XIV. Internationaler Kongress für Antike Bronzen: Werkstattkreise, Figuren und Geräte
(Sponsored by Das Römisch-Germanisches Museum der Stadt Köln und das
Archäologisches Institut der Universität zu Köln [September 1999]): Besides giving paper,
chaired the session “Bronzestatuen und -statuetten: Fundkomplexen, Fundgruppen,
Einzelstücke, und Typen”
First International Symposium on Roman Imperial Ideology: Politics, Art, and
Numismatics at the Villa Vergiliana, Cuma (Naples) -- keynote speaker and chaired
session on “Ideology, Historiography, and the Imperial Family” (May, 2000)
International Symposium at Emory University, Atlanta: Tyranny and Transformation
(October, 2000)
Annual Meeting of the Art Historians of Southern California at the Getty Center,
Los Angeles, California (November, 2000)
Getty Research Institute Colloquium: Work in Progress (December, 2000)
Second International Symposium on Roman Imperial Ideology: Politics, Art, and
Numismatics at the Villa Vergiliana, Cuma (Naples) -- chaired session on “The Image of
the Princeps and the Ruler Cult” (May, 2001)
UCLA-USC Seminar in Roman Studies: UCLA, Los Angeles (April, 2002)
Third International Symposium on Roman Imperial Ideology: Politics, Art, and
Numismatics at the Villa Vergiliana, Cuma (Naples) -- chaired session on “Roman History
and Ideology” (May, 2002)
Symposium on the Age of Augustus at UCLA -- (Feb., 2003)
Fourth International Symposium on Roman Imperial Ideology: Politics, Art, and
Numismatics at the Villa Vergiliana, Cuma (Naples) -- keynote speaker and
chaired session (May, 2003)
International Archaeological Congress, Harvard University (Aug. 2003): Besides giving a
paper, chaired session on “Ancient Society”
VIIth International ASMOSIA Conference, Thasos, Greece (Sept. 2003)
International Conference in the Arts and the Humanities, Honolulu, Hawaii (Jan. 2004)
Symposium on Roman Sculpture, Minneapolis Museum of Art (organized by Richard
Brilliant) (April, 2004)
International Symposium on Interaction of Indigenous and Foreign Cults in Italy at Cuma
(Naples) (May, 2004): Besides giving a paper, chaired session
International Conference at University of Michigan: “‘Sculptural Environment’ of the
Roman Near East: Reflections on Culture, Ideology, and Power (November 2004)
International Conference at Stanford University: “Seeing the Past” (February 2005)
International Conference at the University of London: “Computer Technology and the Arts:
Theory and Practice” (November 2005)
International Conference at the University of Chicago: “Performing Death: Social Analyses
of Funerary Ritual in the Mediterranean” (February 2006)
VIIIth International ASMOSIA Conference, Aix-en-Provence, France (June 2006)
Symposium “Art of Warfare”: Michael C. Carlos Museum, Emory University (January
2007)
PAPERS PRESENTED AT ANNUAL CONVENTIONS OF THE
ARCHAEOLOGICAL INSTITUTE OF ARCHAEOLOGY AND THE
COLLEGE ART ASSOCIATION
Boston (AIA, December, 1979)
New Orleans (AIA, December, 1980)
San Francisco (AIA, December, 1981)
Philadelphia (AIA, December, 1982)
Cincinnati (AIA, December, 1983)
Toronto (AIA, December, 1984)
Washington, D.C. (AIA, December, 1985) -- invited paper, “The Promulgation of the
Image of the Leader in Roman Art,” in a special AIA plenary session on Politics and
Art
San Antonio (AIA, December, 1986) -- invited paper, “Time, Narrativity, and Dynastic
Constructs in Augustan Art and Thought,” at a joint AIA-APA session on topics
illustrating connections between Roman art and philology
Houston (CAA, February, 1988) -- invited paper, “The Gemma Augustea and the
Construction of a Dynastic Narrative,” for a CAA session on Narrative and Event in
Greek and Roman Art
Atlanta (AIA, December, 1994) -- discussant for a joint AIA-APA session on “Rethinking
Nero’s Legacy: New Perspectives on Neronian Art, Literature, and History”
New York (AIA, December, 1996) -- special poster session: “The Marble Type of the
Statue of Augustus from Prima Porta: New Scientific Tests” (prepared in collaboration
with Norman Herz, Director of Programs, Center for Archaeological Sciences, University
of Georgia)
Chicago (AIA, December, 1997)
Washington, D.C. (AIA, December, 1998) -- invited paper, “A Portrait of a Sex-Slave
‘Stud’ (?) in the Metropolitan Museum of Art in New York,” for a special colloquium in
honor of Anna Marguerite McCann on the receipt of the “Gold Medal” of the
Archaeological Institute of America
San Francisco (AIA, January, 2004) -- joint paper with N.Cipolla and L. Swartz Dodd
OTHER ACADEMIC AND PUBLIC LECTURES/TALKS
American Academy, Rome, Italy (March, 1976)
Cleveland Society AIA, Cleveland, Ohio (April, 1979)
Johns Hopkins University, Baltimore, Md. (September, 1980)
Institute of Fine Arts, New York, N.Y. (October, 1980)
Metropolitan Museum of Art, New York, N.Y. (January, 1983)
New York Society AIA, New York, N.Y. (January, 1983)
Baltimore Society AIA, Baltimore, Md. (February, 1983)
University of Toronto, Toronto, Canada (March, 1987)
University of Southern California, Los Angeles, Ca. (March, 1987)
Columbia University, New York, N.Y. (April, 1987)
Classical Archaeological Society of Southern California, UCLA, Ca. (November 1989)
Tulane University, New Orleans, La. (February, 1990)
Classical Archaeological Society of Southern California, USC, Ca. (February 1990)
Los Angeles Society AIA, Los Angeles, Ca. (March, 1990)
Fisher Gallery and School of Fine Arts, University of Southern California, Los Angeles,
Ca. (March, 1990)
Institute of Fine Arts, New York, N.Y. (April, 1990)
American Academy, Rome, Italy (May, 1990)
University of Vienna and Kunsthistorisches Museum, Vienna, Austria (June, 1990)
San Diego Society AIA, San Diego, Ca. (September, 1990)
Classical Archaeological Society of Southern California, Getty Museum, Malibu, Ca.
(November, 1990).
University of Pennsylvania, Philadelphia, Pa. (December, 1990)
Classical Archaeological Society of Southern California, Gamble House, Pasadena, Ca.
(March 1991)
Henry T. Rowell Lecturer: Baltimore Society AIA, Baltimore, Md. (November, 1991)
Villanova University, Villanova, Pa. (November, 1991)
Royal-Athena Galleries, Los Angeles, Ca. (October, 1992)
Center for Advanced Study in the Visual Arts (CASVA), National Gallery of Art,
Washington D.C. (November, 1992)
University of North Carolina, Chapel Hill, N.C. (November, 1992)
Duke University, Durham, N.C. (November, 1992)
University of California, Los Angeles: UCLA/USC Seminar in Roman Studies, Los
Angeles, Ca. (December, 1992)
University of Southern California, Los Angeles, Ca. (January, 1993)
J. Paul Getty Museum and Center for the History of Art and the Humanities, Malibu,
Ca. (February, 1993)
Classical Archaeological Society of Southern California, UCLA, Ca. (March 1993)
California State University, Long Beach, Ca. (March, 1993)
Stanford University, Palo Alto, Ca. (April, 1993)
University of California, Berkeley, Ca. (April, 1993)
California State University, Northridge, Ca. (April, 1993)
University of Arizona, Tucson, Az. (April, 1993)
American Academy, Rome, Italy (June, 1994)
Getty Center for the History of Art and the Humanities (Director’s Series) (Dec., 1994)
University of California, Irvine (May, 1997)
American Academy, Rome, Italy (July, 1997)
American School of Classical Studies, Athens (October, 1997)
Los Angeles County Museum of Art, Los Angeles (March, 1998)
British School at Rome (June, 1998)
University of California, Berkeley (November, 1998)
Classical Archaeological Society of Southern California, University of California,
Santa Barbara (March, 1999)
Work in Progress: Getty Research Institute, Brentwood, California (December, 2000)
Classical Archaeological Society of Southern California, Getty Research Institute,
Brentwood, Ca. (April, 2001)
American Academy, Rome, Italy (May, 2001)
Loyola Marymount, Los Angeles (March, 2002)
Southern California Institute of Architecture (February, 2003)
Columbia University, New York (April, 2003)
University of Amsterdam, the Netherlands (May, 2003)
University of Nijmegen, the Netherlands (May, 2003)
American School of Classical Studies, Athens (September, 2003)
University of Oklahoma, Norman (March, 2005)
Cambridge University, Cambridge, England (November, 2005)
American School of Classical Studies at Athens, Greece (March, 2007)
University of Athens, Greece (May, 2007)
Los Angeles Society of the AIA, Los Angeles (December, 2007)
College of William and Mary (January, 2008)
Duke University, Durham (February, 2008)
Dickinson College, Carlisle, PA (March, 2008)
University of Nebraska, Lincoln (April, 2008)
AMERICAN SCHOOL OF CLASSICAL STUDIES AT ATHENS as Whitehead Professor of Archaeology (2006-2007)
Participated in all Fall trips of the School to various parts of Greece, giving
presentations on each of the trips.
Participated in the School’s Spring trip to Central Anatolia, giving several presentations.
Offered a seminar in the Winter Quarter: “Christian Destruction and Desecration of
Images and Shrines of Classical Antiquity.”
MISCELLANEOUS TALKS AND PRESENTATIONS
Lectures and talks on site regarding the architecture and topography of Rome, Ostia,
and Hadrian’s Villa for members of the Technische Universität für Architektur und
Denkmalpflege, Vienna, Austria; the Summer School of the American Academy in
Rome; St. Olaf College’s Junior Year Abroad Program; and M.A. students of
architecture in a joint summer program of the University of Southern California and the
University of Illinois; and the Intercollegiate Center for Classical Studies in Rome.
Talks on various aspects of Classical art and archaeology at meetings of the
Archaeological Society of the Mid-Atlantic States (1980-1987)
Gallery talks on the ancient collections of the Archaeological Museum of the Johns
Hopkins University (in capacity as curator) and of the Walters Art Gallery (1979-1987)
Gallery talks on the ancient collections of the J. Paul Getty Museum and the Los Angeles
County Museum of Art (1987-present)
Talk for USC graduate students in the Dept. of Classics at the Ara Pacis and Mausoleum of
Augustus in Rome (May 26, 2006), organized by Prof. Claudia Moatti, Dept. of Classics
SPECIAL TALKS AND LECTURES AT USC
Seminar for Professor Claudia Moatti, Department of Classics: “Problems in Ancient Art”
(March, 2005)
Seminar for Dr. Daniela Bleichmar, Department of Art History: Rediscovering the
Classical Past: The Relationship of Art History, Archaeology, and Visual Culture (March,
2005)
University of Southern California’s 125th Celebration: For Symposium on “Trojan
Legends” presented paper: “USC's Trojan Column: An Ancient and Modern Myth”
(October, 2005)
MEDIA INTERVIEWS AND CONSULTATION
New York Times, International Herald Tribune, Los Angeles Times, The New Yorker, The
History Channel, Arts and Entertainment Channel, KPCC Radio Los Angeles, NBC, Fox
Featured piece on my innovative work on the marble type of the statue of Augustus from
Prima Porta: A. Elders, “Tracing the Stones of Classical Brilliance,” in Hermes -- Greece
Today 35 (1999) 20-24.
ORGANIZER AND LEADER OF TOURS OF MUSEUMS AND SITES
Turkey (for Board of Councilors and donors of the School of Fine Arts, USC, 1995; for
university students and the general public, 1998)
Greece (Attica and the Peloponnese) (for university students and the general public, 1999)
Central Italy (for university students and the general public, 2000, 2002, 2003)
PARTICIPATION IN OTHER COLLOQUIA AND SYMPOSIA
Roman Sculpture and Architecture: German Archaeological Institute, Rome
(January, 1978)
Roman Architecture: Center for Advanced Study in the Visual Arts, National Gallery
of Art (January, 1981)
The Age of Augustus. The Rise of Imperial Ideology: Brown University (April, 1982)
Pictorial Narratives in Antiquity and the Middle Ages: The Johns Hopkins University and
the Center for Advanced Study in the Visual Arts, National Gallery of Art (March, 1984)
Villa Gardens of the Roman Empire: Dumbarton Oaks (May, 1984)
Retaining the Original -- Multiple Originals, Copies, and Reproductions: Center for
Advanced Study in the Visual Arts, National Gallery of Art (March, 1985)
Investigating Hellenistic Sculpture: Center for Advanced Study in the Visual Arts,
National Gallery of Art (October, 1986)
Marble -- Art Historical and Sculptural Perspectives on Ancient Sculpture: J. Paul Getty
Museum (April, 1988)
International Conference on Roman Archaeology and Latin Epigraphy: University of
Rome and the French School of Rome (May, 1988)
Roman Portraits in Context: Emory University (January, 1989)
Small Bronze Sculpture from the Ancient World: J. Paul Getty Museum (March, 1989)
Alexandria and Alexandrianism: J. Paul Getty Museum (April, 1993)
International Symposium: “Rome Reborn” Visual Reality Program at UCLA (December,
1996)
History of Restoration of Ancient Stone Sculptures, J. Paul Getty Museum (October, 2001)
Re-Restoring Ancient Stone Sculpture, J. Paul Getty Museum (March, 2003)
Marble Conference on Thasos, Liman, Thasos (Sept. 2003)
OTHER PROFESSIONAL ACTIVITIES
Editorial Assistant (1968-1969) and Associate Editor (1969-1970), AGON: Journal of
Classical Studies
Editorial Board, American Journal of Philology (January, 1982-January, 1987)
Delegate from Baltimore Society AIA to National Convention (1984-1986)
Vice-President, Baltimore Society of the AIA (1985-1987)
Co-Director, Exhibition on Roman Portraiture, Fisher Gallery (1989)
Co-Founder (with Dr. Diana Buitron) of the Classical Archaeological Society of the Mid-
Atlantic States (1978-87)
Founder and President of the Classical Archaeological Society of Southern California
(1987-present)
Member of the Ancient Art Council of the Los Angeles County Museum of Art (1987-
present)
Oversaw the publication and helped edit the newsletter “ARTFACTS” of the
School of Fine Arts (1993-1996) during my tenure as Dean of the School of Fine Arts
USC Representative to Advisory Council of the American Academy in Rome
(1993-present)
Comitato di Collaborazione Culturale to the Consul General of Italy at Los Angeles
(1995-1998)
Advisory Committee for the Virtual Reality Project for Ancient Rome (“Rome Reborn”)
(1996-1998)
Delegate from Los Angeles Society AIA to National Convention (Chicago, Dec., 1997)
Reviewer for the Getty Grant Program (1999)
Reviewer for the MacArthur Foundation Grant (2000, 2003)
Planning Committee for a Four-Year International Conference on “Roman Imperial
Ideology” at the Villa Vergiliana at Cuma (Naples), organized by J. Rufus Fears (2000-
2003)
Consultant for the Forum of Augustus Project: Sovrintendenza Archeologica Comunale,
Direzione al Foro di Augusto (2004-present)
Editor of the newsletter “Musings” for the Department of Art History, USC (2005)
Planning Committee for the Internation Bronze Congress in Athens, Greece (2006-2007)
Chaired two sessions -- “Roman Sculpture” and “Augustan Art” -- at the Annual Meeting
of the Archaeological Institute of America (San Diego 2007)
UNIVERSITY COMMITTEES AND OTHER SERVICE
Faculty Senate (1988-1991)
Advisory Committee to the Dean of the School of Fine Arts (1990-1991, 1992-1993)
Chairman, Personnel Committee of the School of Fine Arts (1988-1990)
Library Liaison Officer for Art and Architecture Library (1987-present)
Search Committee for Reference Librarian of the Art and Architecture Library
(1989-1990 and 2000)
University Library Committee (1989-1990, 1998-2001)
Recruitment Committee for the School of Fine Arts (1989-1995)
Space Allocation Committee, School of Fine Arts (1989-1990)
University Research Committee (1990-1991)
Promotion Committee, School of Fine Arts (1990-1995)
University Ad Hoc Committee on Revenue Center Management (1990-1995)
Committee for University Development, School of Fine Arts (1993-1995)
Development Task Force, the School of Fine Arts (1993-1995)
Consultative Committee to the Provost (Spring 1993-1995)
University Galleries Advisory Committee (1993-1995)
University Committee on Transnational and Multicultural Affairs (1993-1995)
Provost’s Council at USC (formerly Council of Deans) (1993-1995)
USC Representative to the Advisory Council of the American Academy in Rome
(1993-present)
Founder and Member of the Board of Councilors for the School of Fine Arts (1994-1995)
Consortium Council of Deans for Development at USC (1995)
Tenure and Promotion Committee, Department of Art History (1995-to present)
Recruitment Committee for Department of Art History in the College of
Letters, Arts, and Sciences (1996-2005)
Program Proposer for the Establishment of an Interdepartmental and Interdisciplinary
Ancient Mediterranean Studies Program (1997-1999)
Chinese Search Committee, Department of Art History (1998-1999)
Japanese Search Committee, Department of Art History (1998-1999)
Professor-In-Charge, USC-Getty Lecture Series, Seminar, and Faculty Dinner (honoring
Salvatore Settis) (1998-1999)
Curriculum Committee (Co-Chair) (1998-1999)
Chair, Committee for Selection of Departmental Chair (1999-2000)
Chair, Merit Review Committee (1999-2000)
Committee for the Establishment of an Undergraduate Major in Archaeology
(2002-present)
Greek Art Search Committee, Department of Art History and Classics (2001-2004)
Faculty Search Committee, Department of Art History: Senior Hiring Initiative (2003-
present)
Junior Faculty Review Committee, Department of Art History (2003)
USC’s Arts and Humanities Committee (2003-2004)
Chair of Oversight Committee for the Interdisciplinary Archaeology Major (Spring 2006)
MEMBERSHIPS IN NATIONAL AND INTERNATIONAL PROFESSIONAL ORGANIZATIONS
NATIONAL:
Archaeological Institute of America
College Art Association
American Philological Association
Association of Ancient Historians
Vergilian Society
INTERNATIONAL:
Deutsches Archäologisches Institut
Associazione Internazionale di Archeologia Classica
Association for the Study of Marble and Other Stones in Antiquity (AMOSIA)
Society for the Promotion of Roman Studies
If you are interested in Julio Claudian Iconography and portrait study you may enjoy these two links:
Julio Claudian Iconographic Association- Joe Geranio- Administrator at groups.yahoo.com/group/julioclaudian/
The Portraiture of Caligula- Joe Geranio- Administrator- at
portraitsofcaligula.com/
Both are non-profit sites and for educational use only.
The painted surface of the amphora side A) shows a famous mythological scene, Achilles' ambush to Troilus, and two friezes decorated with parades of real animals and Sirens. The scene of the ambush of Troilos is frequently proposed in the context of the Tyrrhenian amphorae. In this case, however, a second female character of problematic identification is introduced alongside the protagonist, Polyxena. She is larger than Polyxena, portrayed with a Hydria near the fountain, and her gesture is authoritative. In the original story she probably played a today unknown role, but, undoubtedly, from the narrative point of view, her presence creates a certain disturbance to the drama described by the painter: Achilles in ambush, Troilos as an adolescent victim and his sister Polyxena. Behind Troilus two hoplites complete the scene.
The earliest surviving literary reference to Troilos is in Homer's Iliad, when Priam berates his surviving sons, and compares them unfavorably to their dead brothers including Trôïlon hippiocharmên, Iliad (XXIV, 257).
ὤ μοι ἐγὼ πανάποτμος, ἐπεὶ τέκον υἷας ἀρίστους 255
Τροίῃ ἐν εὐρείῃ, τῶν δ᾽ οὔ τινά φημι λελεῖφθαι,
Μήστορά τ᾽ ἀντίθεον καὶ Τρωΐλον ἱππιοχάρμην
Ἕκτορά θ᾽, ὃς θεὸς ἔσκε μετ᾽ ἀνδράσιν, οὐδὲ ἐῴκει
ἀνδρός γε θνητοῦ πάϊς ἔμμεναι ἀλλὰ θεοῖο.
[Iliad XXIV 255 -259]
«Woe is me, that am all unblest, seeing that I begat sons the best in the broad land of Troy, yet of them I avow that not one is left, not godlike Mestor, not Troilus the warrior charioteer, not Hector that was a god among men, neither seemed he as the son of a mortal man, but of a god»
Oddly enough, neither Mestor nor Troilos b mentioned elsewhere in Homer. The killing of Troilos by Achilles was related in the Cypria, and was clearly a popular story, as it is often shown in art from the early archaic period onwards, and in literature. The poem Cypria was one of the parts of the Epic Cycle that is no longer extant. The poem covered the events preceding the Trojan War and the first part of the war itself up to the events of the Iliad. Although the Cypria does not survive, most of an ancient summary of the contents, thought to be by Eutychius Proclus, remains.
On side B), two facing sphinxes between two swans.
CAV /CAVI @ www.beazley.ox.ac.uk
Attic black figure amphora
H. 18,1 cm; Dm. 13.5 cm.
Attributed to the Tyrrhenian Group – The Timiades Painter
570 – 560 BC
From Vulci
Rome, Vatican Museums, Museo Gregoriano Etrusco, Inv. No. 39514
The sands in this accomplished individual's hour glass ran out in 1577 when he was but 42. As of today, ten of his lifetimes have elapsed since this memorial was created.
His name was Philipp Dobereiner, "a German cleric, translator and author of spiritual writings."
The Latin epitaph in this photo scarcely does justice to the man's achievements. I am glad I found his biography on line, because the text of the epitaph contains problematic words and Google Translate made a hash of it.
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Biography
Philipp Dobereiner was born in 1535 in Tirschenreuth, the capital city of the district of Tirschenreuth. It is located in the northeast of Bavaria, very close to the Czech-Bavarian border. en.wikipedia.org/wiki/Tirschenreuth
Dobereiner studied theology at the University of Ingolstadt starting in 1554 when he was 19.
In 1564, at age 29, he became a canon at the collegiate foundation of St. Johann in Regensburg.
In 1571, when he was 36, he became dean at the Frauenkirche (Munich).
His epitaph is in the cathedral's sacrament chapel.
Dobereiner translated (mostly from Latin) numerous spiritual writings by Engelhard von Langheim, Luis de Granada, Louis de Blois, Johannes Justus von Landsberg, Anthonis van Hemert, Gaspar de Loarte, Pope Innocent III, Jakob Schöpper and others
Works
The Calvinist's Last Dance, Munich 1570
Sending letters from the beginning of Christianity in the New World, Munich 1571 {A thorny subject if ever there was one.]
The Geystlich Wöcker [Clerical Alarm Clock], Munich 1572
Brunn the Thirsty Soul, Munich 1575
Soul Fountain, Graz 1886
Translations
Jakob Schöpper, Catechismvs . This is Christian instruction and a founded report, according to the Euangelischn by Catholischer Lehr, about the most important pieces of our holy general Christian belief, Cologne 1562
Johannes Justus von Landsberg, a noble treasure book of divine love outside of the Pharetra Divini Amoris Joannis Landsperger, Cartheuser, Dillingen 1563
Antoon van Hemert, Christian Consolation Mirror , Dillingen 1565
The sinner's mirror often reveals a usefulness to a man, a genuine reflection of the Cross of our Lord Jesus Christ; more a vastly useful and terrible book, how a spiritual person should keep himself in an order, Dillingen 1566
Innocent III, De Contemptu Mundi . Of contempt for the world and worldly opulence, Dillingen 1566
Louis de Blois / Ludovicus Blosius, Rule of Spiritual Life , Dillingen 1569
Louis de Blois, Conclave anima , Dillingen 1570
Engelhard von Langheim, History of the stylish Junckfrawen Mechtildis (died 1160).
[Saint Mechtildis was a Benedictine abbess and renowned miracle worker. Mechtildis was the daughter of Count Berthold of Andechs, whose wife, Sophie, founded a monastery on their estate at Diessen, Bavaria, and placed their daughter there at the age of five.[1] In 1153, the Bishop of Augsburg placed her as Abbess of Edelstetten Abbey. Mechtildis was known for her mystical gifts and miracles. She would later die at Diessen, Germany, on 31 May 1160. Her adorned remains lie in a glass shrine within the Marienmünster church of that town. en.wikipedia.org/wiki/Mechtildis_of_Edelstetten]
Reprint of the Munich 1574 edition with an afterword and bibliography by Manfred Knedlik and a biographical sketch of the Blessed Mechthild by Diessen (1125–1160) by Hans Pörnbacher, Amsterdam 2002
Luis de Granada, Memoriale Granatae. The golden booklet of a perfect Christian beyond the spiritual scriptures of the dear man of God Ludwig von Granata, Munich 1576 (from Latin)
Luis de Granada, Exercitia Granatae. The rich book of spiritual practice with which it teaches you how to eat the souls every day [???] and can be preserved in God's grace, Munich 1576
Gaspar Loarte, The Spiritual Heart Comforter, Munich 1576 (from Italian)
Gaspar Loarte, Rosenkrantz booklet , Munich 1577
One of the most characteristic and poorly-understood features of the Mysteries is the naked lion-headed figure often found in Mithraic temples, named by the modern scholars with descriptive terms such as leontocephaline (lion-headed) or leontocephalus (lion-head). He is entwined by a serpent (or two serpents, like a caduceus), with the snake’s head often resting on the lion’s head. The lion’s mouth is often open, giving a horrifying impression. He is usually represented as having four wings, two keys (sometimes a single key), and a scepter in his hand. Sometimes the figure is standing on a globe inscribed with a diagonal cross. In the figure shown here, the four wings carry the symbols of the four seasons, and a thunderbolt is engraved on the breast. At the base of the statue are the hammer and tongs of Vulcan, the cock, and the wand of Mercury. A variation the same figure, but with a human head instead of the lion-mask, is also found, but is rare..Although animal-headed figures are prevalent in contemporary Egyptian and Gnostic mythological representations, an exact parallel to the Mithraic leontocephaline figure has not been found.[47] The name of the figure has been deciphered from dedicatory inscriptions to be Arimanius, a Latinized form of the name Ahriman – a demonic figure in the Zoroastrian pantheon. Arimanius is known from inscriptions to have been a god in the Mithraic cult as seen, for example, in images from the Corpus Inscriptionum et Monumentorum Religionis Mithriacae (CIMRM) such as 222 from Ostia, 369 from Rome, and 1773 and 1775 from Pannonia.Some scholars identify the lion-man as Aion, or Zurvan, or Cronus, or Chronos, while others assert that it is a version of the Zoroastrian Ahriman.[There is also speculation that the figure is the Gnostic demiurge, (Ariel) Ialdabaoth.[51] Although the exact identity of the lion-headed figure is debated by scholars, it is largely agreed that the god is associated with time and seasonal change.] An occultist, D. J. Cooper, speculates to the contrary that the lion-headed figure is not a god, but rather represents the spiritual state achieved in Mithraism's "adept" level, the Leo (lion) degree.
Mithraism, also known as the Mithraic mysteries, was a mystery religion centred around the god Mithras that was practised in the Roman Empire from about the 1st to the 4th century. The religion was inspired by Persian worship of the god Mithra (proto-Indo-Iranian Mitra), though the Greek Mithras was linked to a new and distinctive imagery, and the level of continuity between Persian and Greco-Roman practice is debated.[1] The mysteries were popular in the Roman military.Worshippers of Mithras had a complex system of seven grades of initiation and communal ritual meals. Initiates called themselves syndexioi, those “united by the handshake”.[3] They met in underground temples, called mithraea, which survive in large numbers. The cult appears to have had its centre in Rome.Numerous archaeological finds, including meeting places, monuments and artifacts, have contributed to modern knowledge about Mithraism throughout the Roman Empire. The iconic scenes of Mithras show him being born from a rock, slaughtering a bull, and sharing a banquet with the god Sol (the Sun). About 420 sites have yielded materials related to the cult. Among the items found are about 1000 inscriptions, 700 examples of the bull-killing scene (tauroctony), and about 400 other monuments.[6] It has been estimated that there would have been at least 680 mithraea in Rome. No written narratives or theology from the religion survive; limited information can be derived from the inscriptions and brief or passing references in Greek and Latin literature. Interpretation of the physical evidence remains problematic and contested.The Romans regarded the mysteries as having Persian or Zoroastrian sources. Since the early 1970s the dominant scholarship has noted dissimilarities between Persian Mithra-worship and the Roman Mithraic mysteries. In this context, Mithraism has sometimes been viewed as a rival of early Christianity with similarities such as liberator-saviour, hierarchy of adepts (bishops, presbyters, deacons), communal meal and a hard struggle of Good and Evil (bull-killing/crucifixion).The name Mithras (Latin, equivalent to Greek "Μίθρας",is a form of Mithra, the name of an Old Persian god – a relationship understood by Mithraic scholars since the days of Franz Cumont. An early example of the Greek form of the name is in a 4th century BCE work by Xenophon, the Cyropaedia, which is a biography of the Persian king Cyrus the Great.The exact form of a Latin or classical Greek word varies due to the grammatical process of declension. There is archeological evidence that in Latin worshippers wrote the nominative form of the god’s name as "Mithras". However, in Porphyry’s Greek text De Abstinentia («Περὶ ἀποχῆς ἐμψύχων»), there is a reference to the now-lost histories of the Mithraic mysteries by Euboulus and Pallas, the wording of which suggests that these authors treated the name "Mithra" as an indeclinable foreign word.Related deity-names in other languages include.Sanskrit Mitra (मित्रः), the name of a god praised in the Rig Veda. In Sanskrit, "mitra" means "friend" or "friendship".the form mi-it-ra-, found in an inscribed peace treaty between the Hittites and the kingdom of Mitanni, from about 1400 BCE.Iranian "Mithra" and Sanskrit "Mitra" are believed to come from an Indo-Iranian word mitra meaning contract / agreement / covenant.Modern historians have different conceptions about whether these names refer to the same god or not. John R. Hinnells has written of Mitra / Mithra / Mithras as a single deity worshipped in several different religions.On the other hand, David Ulansey considers the bull-slaying Mithras to be a new god who began to be worshipped in the 1st Century BCE, and to whom an old name was applied.Mary Boyce, a researcher of ancient Iranian religions, writes that even though Roman Empire Mithraism seems to have had less Iranian content than historians used to think, none the less “as the name Mithras alone shows, this content was of some importance.”.Mithra was the god of light, purity, goodness, truth and occupied an important place in the faith of the ancient India-European peoples.There are various opinions on the spread of the Mithra (or Mithras, Mitra) cult, but the most reliable one is the first written protocol about the Mithraic cult from 14th century BC.In the treaty text signed between the powerful kingdom of Mitanni (Mitanni was situated in the North of Armenian Plateau) of king Shativaza (unknown-1350 BC), and the Hittite king of Suppiluliuma (1380-1346 BC) we can see the name of Mithra. So the Mithraic cult was mentioned in Persian cuneiform inscriptions and in the Indian Vedic texts since the fourth century BC.As a result of the religious revolution of Ardashir II, the Sassanid King of Persia in 395 AD, the cults of Mithra and Anahita, the Iranian goddess, were imported to Persia and combined with Zoroastrianism. In the first century BC the cult of Mithra penetrated into Rome, and in the third century AD this religion had become international and spread from India to the Black Sea, from the Balkans to Britain and Spain. Now there are more than four hundred Mithraic temple ruins throughout the Europe.So at first, in fourth century BC this cult spread from the Armenian Plateau to South Persia and India and in first century BC to North-West Europe. The Mysteries of Mithras.....The upper grades, known as the “Participants,” were: 4th . Lion, of the element of FireI died as a mineral and became a vegetable, I passed away as vegetation and became animal. Leaving the animal state I became man. Why should I fear? When was I less through death? I shall once more die: from manhood, to soar with angels: and I must pass beyond angelhood—all perish but God. When I have given up my angel self, I shall be what no mind has conceived.—Jalaluddin Rum.Perhaps it was fitting to begin the following article on the Mithraic Mysteries on the day of the recent Winter Solstice. According to tradition, the god Mithras was born of (“sprang from”) the rock on the shortest day of the year, his birthday celebration occurring on December 25, marking the return of Sol Invictus, the Unconquered Sun.Prior to the vision of Roman Emperor Constantine later establishing Christianity as state religion, a fraternity centered upon the Rites of Mithras once captivated the Western world. Originating in India and later spreading to Persia, Mithraism moved across Europe along with the sprawl of the late Roman Empire.Plutarch, in his Life of Pompey credits the introduction of Mithraism in Rome to pirates arriving from Cilicia, an ancient region south of the Tarsus Mountains in southeast Asia Minor along the Mediterranean Sea.The Indo-Persian myth describing Ahura-Mazda’s battle of Light against Darkness casts Mithras as an associate of the Sun.As the tale begins, Mithras captures the wild bull, the first creation of Ahura-Mazda, and confines it within a cave. The bull escapes, and the Sun sends his messenger the Raven to look for it. Mithras is also sent by Ahura-Mazda and with the help of his dog, he recaptures the beast. He drags it back to the cave and straddles it, cutting the bull’s throat. From the resulting issue of blood springs corn, wheat, and other forms of life. In retaliation, Ahriman, the Chief of Darkness, orders his minions, the ant, snake, and scorpion, to drink up the miraculous fluid, but to no avail: it spreads all over the world giving it life. In a gesture of acknowledgement, the Sun kneels before Mithras offering a crown to seal a covenant with him. The two part ways after a sacramental meal.As we shall see, the reenactment of the myth in the rites of initiation involved passing through seven grades that correspond to seven planets. The worship of Mithras at this time required the construction of a Mithraea, a temple in the form of an underground vault or “cave.” The temple interior consisted of a torch-lit hall with side benches culminating in a central sculpted image of Mithras. Adorned with a Phrygian (“Persian”) cap, he is depicted holding a bull by the nostrils from behind in the act of stabbing it in the neck with a dagger. His image is often accompanied by two torchbearers, possibly representing the Sun and the Moon: Cautes, with upraised torch, and Cautopates, with torch pointed earthward. The ceiling of the sanctuary was painted to resemble the starry “cave” of the night sky. Franz Cumont has mapped the dispersion of various Mithraea across Europe and Asia Minor. The number of them, and of other related Mithraic artifacts is astounding, and indeed, many temples remain intact to this day.
Roman Mithraism appropriated and adapted occult knowledge from the Pythagorean Mysteries, through the astronomical revelations of Hipparchus and the later speculations of the Stoics.Accordingly, Mithraic scholar David Ulansey feels that The Rites of Mithra may be explained by examining the astral religion of the Hellenistic period. The position of the images depicted in the sanctuary suggest that they are directly related to constellations observable at that time: the bull to Taurus, scorpion to Scorpio, snake to Hydra, raven to Corvus, dog to Canus minor, lion to Leo major.Ulansey connects Mithras with the Greek god Perseus of the constellation just above Taurus, who was also known as “the Persian.” Perseus was popularly worshipped in Cilicia, home to the pirates described by Plutarch. In myth, Perseus kills the Gorgon and similarly, as we have seen, Mithras kills the bull. The astral adaptation is a metaphor for the precession of the equinoxes signaling the end of the Age of Taurus, and the beginning of the Age of Aries. Mithras is seen as a diety with the power to move the universe on its cosmic axis, one who controls Fate. Identification with such a God through ritual would seem to confer similar gifts upon the initiate, bestowing the promise of everlasting life.8)One writer has labeled Mithraism “the Alchemy of the Roman World.”
However, initiation into the Mysteries of Mithras in a Roman Mithraea involved austerities and hardships that would make the most rugged Freemason of today blanch.10) The candidate entered the ritual space blindfolded and naked. An oath of secrecy was obtained. Ordeals by fire, by branding upon the forehead, scourging, striking with the leg of a bull, as well as the laying on of hands, pouring on of water, and the bestowing of a solar crown upon the head are reported. Masks and costumes representing key figures found in the myth were worn by participants who had previously achieved the various grades in the hierarchy of the Rite.The “grades” accompanying initiation correspond to the principal participants and their activity found within the myth.The lower grades, known collectively as “Servitors” were in ascending order: 1st. Raven, of the element of Air, is under the sign of Mercury messenger of the gods. Symbols of this degree include the raven, cup, and caduceus of Mercury. 2nd. Bride(groom?), of the element of Water, is under the sign of Venus. Fragments suggest that symbols of this degree included a lamp and a crown. The joining of hands was part of this grade, hence the allusion to a “wedding ceremony.” 3rd. Soldier, of the element of Earth, is under the sign of Mars. Symbols are the soldier’s pouch worn over his shoulder, a helmet, and a lance.The upper grades, known as the “Participants,” were: 4th . Lion, of the element of Fire, under the sign of Jupiter. Symbols of this degree include a fire shovel, a sistrum, and thunderbolts. 5th. Persian, of the element of Water, under the sign of the Moon. Symbols include a hooked knife, a scythe or plow, and the moon and a star. 6th. Courier of the Sun, of the element of Fire, under the sign of the Sun. Symbols are a torch, crown, and a whip (to drive his chariot across the sky). 7th. Father (Pater) under the sign of Saturn. Symbols include a ring or dish, a staff, the Phrygian cap, and a sickle. The holder of this highest rank dressed like Mithras himself. During initiations and other regular ritual activity including sacramental meals, the holders of the various grades were regarded as the earthly representatives of celestial, archetypal participants in the myth.Were the Rites of Mithras “co-alchemic?” Not in the Roman rite, which was most popular among men in the military. At its peak, it was a warrior’s religion. However, evidence suggests that there were fraternal relationships with women from the Cybele-cult, who possibly shared the taurobolium—a “baptism” in bull’s blood, with initiates of Mithraism. This point is controversial, and it is not clear how it may have been performed in a typically small Mithraea.A final sculptural image of Mithras depicts him as the Aeonic Mithras, the Mithraic Cronus, representative of Boundless Time.According to Armenian ancient beliefs, 365 saints are living in the heart of the Sun and each of them is the owner of one day of the year, appointed in order to prevent evil.It is said that within the salty sea (Lake of the Van), there was a rock, and when heaven was darkened the light fell on the rock and shortly after was born Mithra, almost naked but with a Phrygian hat on his head, and torch in his left hand, and it illuminated the world. By killing the bull, Mithra was creating the world from its parts.Strabo chronicled that during the ruling of Achaemenid Empire the Armenian Satrap donated 20,000 horses to the annual Mithra celebration. The observations dedicated to Mithra were celebrated by Armenians in the Month of Areg, which coincided with Iranian month of Mithra. The Armenian seventh month is named Mehekan and each month’s eighth day was called Mithra.Mithra, the god of light, kindness and contracts was indeed born from the very rock—this characteristic is affirmed either by archaeological finds or by the Geghard temple in Armenia, which is carved into the rocky landscape.In 1953-54 during research in Eskikale (Turkey) a tunnel was unearthed which reached depths of 160 meters (525 feet) consisting of a long mountain slope ending with two circular rooms. It is similar to the tunnel at Bagaritch in Upper Armenia with the temple complex dedicated to Mithra.From the mythological point of view, tunnels are the place of birth of Mithra as it said “the beam, separated from the star, penetrates into the depths of the tunnel, giving birth to Mithra, from where he ascended to heaven.” The carved temple of Geghard has also been seen as the birthplace of Mithra during the pre-Christian period.In Vedic texts Mithra is the god who protected the Sun and is always mentioned with Varuna.In Indian sources Mithra is the god of love, light, tenderness and sun shine. The closeness and affection of Mithra and Varuna is inseparable and stable. Varuna is the god of heaven and night. Mithra is the god of light, sunshine and day. These gods of night and day are fellows in cult rituals. Varuna is also the god of waters and seas , and is the husband of Varun, god of wine.Vedic texts are notable for the main ritual of the Mithraic cult, such as sacrificing a bull, which penetrated to Europe. One of the noblest gods is Soma (in Avesta, the primary collection of religious texts of Zoroastrianism, he is instead named Haoma). Soma is the god of invincible power, the god who cures all the diseases. It is Soma who gave life, wealth, and wish fulfillment.In Sanskrit, the name Soma is used for the Moon. They are the same only by name, however, as all the characteristics of the Moon are attributed to a goddess of plants. So, they believed the moon presided over healing plants and thus sacrificed oblations and offerings in worship rituals.Also Soma is the name of a sacred plant. From the leaf of this plant was made a strong alcoholic beverage loved by the gods, and which was dedicated to the gods. During rituals, priests drank this beverage in order to come close to and join with the gods. Soma was the life deity and life essence, and even though the gods received their eternity from this beverage, mortal men could attain temporary ‘eternity’ by drinking the beverage too, allegorically meaning the joining with the God and Essence.According to legend a riot arose between the gods. The god Shiva got involved in the formidable fighting and in one stoke divided god Soma in two, which demonstrates the tradition of sacred bull killing.In other versions the gods decided to kill Soma. The god Wayuu ordered the execution and asked help from Mithra-Varuna. Mithra refused to help and said, “I wish love, boon and affection to everybody.” At the end Mithra agreed to participate in ritual killing in order to benefit from the sacrifice. After the killing they crushed Soma between two stones. It was Mithra’s responsibility to spill on the ground the part of his Soma juice from which would germinate the plants and the animals.In pictures and sculptures of the bull sacrifice ritual, Mithra is often seen turning his face and eyes away, indicating the rejection or distaste of this action. But the bull is the source of life, and the ritual is necessary.“A Being with lion’s head, and eagles wings, and brute’s feet, and human body, enwrapped with a serpent, standing on a globe and holding the keys of life and death in its two hands….The Autozoon, or Living Creature in itself the summation of all forms of life, including man.”14)“It was this God, that the adepts of the mysteries placed at the head of the celestial hierarchy, and considered the first Principal.”15) Surrounded by the signs of the zodiac, he is the winged, invincible Soul emerging from the Cosmic Egg, coiled in the form of the rising serpent representing the manifestation of matter out of the central mystery of Eternity.The fraternal Mithraic Rites fulfill the function of a Mystery School designed to join the temporal nature of the initiate with the Eternal Reality of Spiritual Truth. Establishing a Golden Chain linking Heaven and Earth through the intermediary of human experience, the follower of Mithras walks a path mirroring that of the stars moving through the Universe, and beyond, into a timeless realm that truly, no mind may conceive.Mithraism.......Lion-headed figure... He will say: 'Where ... ?One of the most characteristic and poorly-understood features of the Mysteries is the naked lion-headed figure often found in Mithraic temples, named by the modern scholars with descriptive terms such as leontocephaline (lion-headed) or leontocephalus (lion-head). He is entwined by a serpent (or two serpents, like a caduceus), with the snake’s head often resting on the lion’s head. The lion’s mouth is often open, giving a horrifying impression. He is usually represented as having four wings, two keys (sometimes a single key), and a scepter in his hand. Sometimes the figure is standing on a globe inscribed with a diagonal cross. In the figure shown here, the four wings carry the symbols of the four seasons, and a thunderbolt is engraved on the breast. At the base of the statue are the hammer and tongs of Vulcan, the cock, and the wand of Mercury. A variation the same figure, but with a human head instead of the lion-mask, is also found, but is rare.Although animal-headed figures are prevalent in contemporary Egyptian and Gnostic mythological representations, an exact parallel to the Mithraic leontocephaline figure has not been found.The name of the figure has been deciphered from dedicatory inscriptions to be Arimanius, a Latinized form of the name Ahriman – a demonic figure in the Zoroastrian pantheon. Arimanius is known from inscriptions to have been a god in the Mithraic cult as seen, for example, in images from the Corpus Inscriptionum et Monumentorum Religionis Mithriacae (CIMRM) such as 222 from Ostia, 369 from Rome, and 1773 and 1775 from Pannonia.Some scholars identify the lion-man as Aion, or Zurvan, or Cronus, or Chronos, while others assert that it is a version of the Zoroastrian Ahriman.There is also speculation that the figure is the Gnostic demiurge, (Ariel) Ialdabaoth.[51] Although the exact identity of the lion-headed figure is debated by scholars, it is largely agreed that the god is associated with time and seasonal change.[52] An occultist, D. J. Cooper, speculates to the contrary that the lion-headed figure is not a god, but rather represents the spiritual state achieved in Mithraism's "adept" level, the Leo (lion) degree. According to M. J. Vermaseren, the Mithraic New Year and the birthday of Mithras was on December 25.[54][55] However, Beck disagrees strongly.[56] Clauss states: "the Mithraic Mysteries had no public ceremonies of its own. The festival of Natalis Invicti, held on 25 December, was a general festival of the Sun, and by no means specific to the Mysteries of Mithras."Mithraic initiates were required to swear an oath of secrecy and dedication,[58] and some grade rituals involved the recital of a catechism, wherein the initiate was asked a series of questions pertaining to the initiation symbolism and had to reply with specific answers. An example of such a catechism, apparently pertaining to the Leo grade, was discovered in a fragmentary Egyptian papyrus (P.Berolinensis 21196), He will say: 'Where ... ?... he is/(you are?) there (then/thereupon?) at a loss?' Say: ... Say: 'Night'. He will say: 'Where ... ?' ... Say: 'All things ...' (He will say): '... you are called ... ?' Say: 'Because of the summery ...' ... having become ... he/it has the fiery ... (He will say): '... did you receive/inherit?' Say: 'In a pit'. He will say: 'Where is your ...?... (Say): '...(in the...) Leonteion.' He will say: 'Will you gird?' The (heavenly?) ...(Say): '... death'. He will say: 'Why, having girded yourself, ...?' '... this (has?) four tassels. Very sharp and ... '... much'. He will say: ...? (Say: '... because of/through?) hot and cold'. He will say: ...? (Say): '... red ... linen'. He will say: 'Why?' Say: '... red border; the linen, however, ...' (He will say): '... has been wrapped?' Say: 'The savior's ...' He will say: 'Who is the father?' Say: 'The one who (begets?) everything ...' (He will say): '('How ?)... did you become a Leo?' Say: 'By the ... of the father'. ... Say: 'Drink and food'. He will say '...Almost no Mithraic scripture or first-hand account of its highly secret rituals survives;[29] with the exception of the aforementioned oath and catechism, and the document known as the Mithras Liturgy, from 4th century Egypt, whose status as a Mithraist text has been questioned by scholars including Franz Cumont.[60][61] The walls of Mithraea were commonly whitewashed, and where this survives it tends to carry extensive repositories of graffiti; and these, together with inscriptions on Mithraic monuments, form the main source for Mithraic texts.Nevertheless, it is clear from the archeology of numerous Mithraea that most rituals were associated with feasting – as eating utensils and food residues are almost invariably found. These tend to include both animal bones and also very large quantities of fruit residues.[63] The presence of large amounts of cherry-stones in particular would tend to confirm mid-summer (late June, early July) as a season especially associated with Mithraic festivities. The Virunum album, in the form of an inscribed bronze plaque, records a Mithraic festival of commemoration as taking place on 26 June 184. Beck argues that religious celebrations on this date are indicative of special significance being given to the Summer solstice; but this time of the year coincides with ancient recognition of the solar maximum at midsummer, whilst iconographically identical holidays such as Litha, St John's Eve, and Jāņi are observed also.For their feasts, Mithraic initiates reclined on stone benches arranged along the longer sides of the Mithraeum – typically there might be room for 15 to 30 diners, but very rarely many more than 40 men.[64] Counterpart dining rooms, or triclinia, were to be found above ground in the precincts of almost any temple or religious sanctuary in the Roman empire, and such rooms were commonly used for their regular feasts by Roman 'clubs', or collegia. Mithraic feasts probably performed a very similar function for Mithraists as the collegia did for those entitled to join them; indeed, since qualification for Roman collegia tended to be restricted to particular families, localities or traditional trades, Mithraism may have functioned in part as providing clubs for the unclubbed.[65] However, the size of the Mithraeum is not necessarily an indication of the size of the congregation.Each Mithraeum had several altars at the further end, underneath the representation of the tauroctony, and also commonly contained considerable numbers of subsidiary altars, both in the main Mithraeum chamber and in the ante-chamber or narthex. These altars, which are of the standard Roman pattern, each carry a named dedicatory inscription from a particular initiate, who dedicated the altar to Mithras "in fulfillment of his vow", in gratitude for favours received. Burned residues of animal entrails are commonly found on the main altars indicating regular sacrificial use. However, Mithraea do not commonly appear to have been provided with facilities for ritual slaughter of sacrificial animals (a highly specialised function in Roman religion), and it may be presumed that a Mithraeum would have made arrangements for this service to be provided for them in co-operation with the professional victimarius[68] of the civic cult. Prayers were addressed to the Sun three times a day, and Sunday was especially sacred.It is doubtful whether Mithraism had a monolithic and internally consistent doctrine.It may have varied from location to location.However, the iconography is relatively coherent.[38] It had no predominant sanctuary or cultic centre; and, although each Mithraeum had its own officers and functionaries, there was no central supervisory authority. In some Mithraea, such as that at Dura Europos, wall paintings depict prophets carrying scrolls,[72] but no named Mithraic sages are known, nor does any reference give the title of any Mithraic scripture or teaching. It is known that intitates could transfer with their grades from one Mithraeum to another.HomeThe Red Cap of Liberty is also known as the Phrygian Cap, Mithraic Cap, sacrificial Cap, mitre and in French as the bonnet de laLiberté or bonnet rouge. It symbolizes the sacred acts of Initiation, Sacrifice, Liberty, Revolution, Enlightenment, and Brotherhood...It has been worn by various Abrahamic priesthoods over the last few thousand years and also newly emancipated slaves since the time of Ancient Rome. The red cap not only an ancient symbol, it is one of the oldest magical talismans that is still in use to this very day by various religions, secret societies, and governments all around the world.British Alchemist and Rosicrucian, Hargrave Jennings had written, "The Phrygian Cap, the classic Mithraic Cap, sacrificial Cap, and mitre all derive from one common ancestor." He continues, The whole is a sign of “initiation,” and of baptism of a peculiar kind. The Phrygian cap, ever after this first inauguration, has stood as the sign of the “Enlightened.” The heroic figures in most Gnostic Gems, which we give in our illustrations, have caps of this kind.""Mithras, God of the Sunset, low on the Western main. Thou descending immortal, immortal to rise again! Now when the watch is ended, now when the wine is drawn, Mithras, also a soldier, keep us pure till the dawn!”~From Song to Mithras, Rudyard Kipling."The significance of Mithraism as the first historical, pan-Eurasian religion has never been fully appreciated by European scholarship, which persistently has tried to draw an Iron Curtain between the East and West. In various forms, however, Mithraism has left an indelible and defining mark on the religious history of that vast continent. Christianity was at the same time the greatest benefactor as well as the most destructive scourge of Mithraic tradition. While destroying or vandalizing the material cultural remains of that once great religion, early Christians also copied and co-opted its outward forms in many details, building upon its successes and learning from its limitations. Indeed, both literally and figuratively, Christianity was built upon Mithraic foundations.2Such dependence was a great liability to a Church claiming a new and original dispensation, and every effort was made to suppress the commonalities. For the most part, this meant emphasizing the more obvious (and superficial) mythological and dogmatic differences, but this was hardly enough to demonstrate an essential practical difference between the visionary Eucharistic practices of the two competing Mystery Religions. In fact, the shared gnosis seemed to validate the syncretism and co-option that had so obviously occurred—even in the outward expressions—of the old and new “official” religions of the Empire. For the ancients, such a situation was the norm; that the unitive experiences elicited by the various Mysteries all demonstrated an essential and universal identification not only between the rites of particular gods and goddesses, but also between deities and the celebrant, and between the celebrant and the co-creative Cosmos as a whole.
Given such an underlying assumption of gnosis as a kind of basic and defining experience at the esoteric core of all the Mysteries, dogmatic and doctrinal differences were only of marginal concern and interest, and crass literal interpretations were easily abandoned in favor of a mythological richness infused and sacralized by a common gnosis.Mithraism, as we have shown, was a key and formative element in the radical syncretism that characterized much of Classical spirituality. Considered in these terms, it is important to note that Christianity came to stand in polar opposition to this synthesizing and comparatively tolerant attitude toward other religions. In fact, it is justifiable to consider the Christian claim, that of being the sole source of Salvation, as the only truly original and distinguishing characteristic of the new religion—this along with its insistence on the literal historical veracity of its Savior and His miracles. While Imperial Rome was singularly influential in popularizing and codifying both religions, we must recognize a common ecstatic and communal thread in them that starts in the earliest strata of Indo-European traditions and extends even into the present—intact in its esoteric, entheogenic essence.At the very root of the Mithraic Mysteries lay esoteric mythological, astrological, and pharmacological lore that was not easily to be suppressed, let alone destroyed. The long and almost unbelievably complex history of Mithraism in Eurasia had inseparably woven its mythopoeia into the very fabric of religious-intellectual, artistic, and literary culture throughout the Persian and Classical worlds. As Mithraism faded as a world religion, its venerable esoteric cannon became a river, fed by streams of derivative and original gnostic tradition. It is quite clearly this ancient torrent that sustained and characterized the post-Christian Hermetic and literary undercurrent, erupting throughout history in the various popular gnostic revivals, which were, repeatedly (and often violently), suppressed by the Church Triumphant, which opposed personal mysticism and insisted on imposing itself politically as the essential mediator with the deity.Surviving into modern times, and deriving from uncertain and legendary sources, Freemasonry3 is the most notable of the secret societies that have perpetuated the pre-Christian Mysteries. Although it is true that over the centuries the Masons have been accused of all manner of conspiratorial and diabolical activity (as has been the case with other ‘secret’ societies throughout history), this has been done with largely circumstantial evidence, partial understanding and paranoid zealotry. There can be no doubt, however, that Masonic lodges were indeed hotbeds of pro-revolutionary sentiment and the philosophies of the Enlightenment that opposed the feudal “Ancién Regime” with a “New World Order.”4 This new philosophy, in turn, was illuminated and inspired by the Classical Revival that had first found popular expression during the Renaissance. There can also be no doubt that Masonic membership was often made up of the social and intellectual elite who were the driving force behind the Revolutions that established the political reality of a new social paradigm—a paradigm that is at least as defining a characteristic of ‘modernity’ as the Industrial Revolution.Claiming to be the inheritors and preservers of ancient mysteries via direct lines of descent going back at least the time of the Knights Templar, Masonic symbolism does seem to betray a cohesive and accurate synopsis of the ancient Mysteries. Iconographic items such as the Sun, the all-seeing disembodied eye, the ouroboros, the sacred evergreen, and, most importantly for us, the red Phrygian cap atop a spear or Sword of the Accord are all elements well known to the ancient religions, possessing profound meanings to those initiates who learned of their true significance and interconnection.While most of these symbols are common to alchemical and Masonic imagery, the origins of the so-called ‘liberty pole’ and ‘liberty cap’ are less familiar. It goes without saying, however, that all elements are to be understood as cryptic references that simultaneously conceal and reveal arcane mysteries. The fundamental innovation promulgated in the revolutionary ideal is the dependence upon a kind of Natural Law—as well as the necessary and ongoing revelation of the natural, inalienable and sacred rights of citizens—as the nourishing and necessary spirit upon which a republican democracy might stand. Similarly, Thomas Jefferson appealed to the need for ‘eternal vigilance’ on the part of citizens in maintaining such a government.
While the American Revolution unfolded a world removed from the entrenched monarchies of Europe, the philosophical and political culture in which its revolutionary ideas fermented was fundamentally Continental. Encouraged by the American success, a democratic fervor set Europe—and especially France—ablaze with a call for an inevitable and radical reappraisal of basic political and social suppositions.The uncanny
correspondence between Mithraic, Alchemic, and revolutionary esoteric symbolism is clearly displayed in the various illuminated versions of the Declaration of the Rights of Man (Déclaration des droits de l’homme).
Fogged lenses can be problematic in the rain forest, but it ended up making a cool effect for this shot. As the lens had just begun to fog it served as a filter for the over exposed sky.
Coffee is the most widely used and cheapest drug in the world.
But all the good news aside, drinking coffee is, at best, problematic, as it can interfere with your body’s ability to keep cholesterol levels in check and increases your risk of stroke.
All about caffee
23/365 times project
Pride and Prejudice: on Raphael Perez's Artwork
Raphael Perez, born in 1965, studied art at the College of Visual Arts in Beer Sheva, and from 1995 has been living and working in his studio in Tel Aviv. Today Perez plays an important role in actively promoting the LGBT (lesbian, gay, bisexual and transsexual) art and culture in Tel Aviv, and the internet portal he set up helps artists from the community reach large audiences in Israel and abroad. Hundreds of his artworks are part of private collections in Israel and abroad, and his artworks were shown in several group exhibitions: in Tel Aviv Museum of Art, "Zman Le'Omanut" art gallery, Camera Obscura, The Open House in Jerusalem, Ophir Gallery, The Haifa Forum and other private businesses and galleries.
In 2003-4 his paintings and studio appeared in a full-length movie, three student films and two graduation films.
Raphael Perez is the first Israeli artist to express his lifestyle as a Gay. His life and the life of the LGBT community are connected and unfold over hundreds of artwork pieces. His art creation is rare and extraordinary by every Israeli and international artistic standard. His sources of inspiration are first and foremost life events intertwined in Jewish and Israeli locality as well as influences and quotes from art history (David Hockney, Matisse). This uniqueness has crossed international borders and has succeeded in moving the LGBT and art communities around the world.
This is the first time we meet an Israeli artist who expresses all of his emotions in a previously unknown strength. The subjects of the paintings are the everyday life of couples in everyday places and situations, along with the aspiration to a homosexual relationship and family, equality and public recognition. Perez's works bring forward to the cultural space and to the public discourse the truth about living as LGBT and about relationships, with all of their aspects – casual relationships and sex, the yearning for love, the everyday life and the mundane activities that exist in every romantic relationship – whether by describing two men in an intimate scene in the bathroom, the bedroom or the toilet, a male couple raising a baby or the homosexual version of the Garden of Eden, family dinners, relationship ups and downs, the complexity in sharing a life as well as mundane, everyday life competing with the aspiration to self realization – through Perez's life.
Perez's first artworks are personal diaries, which he creates at 14 years of age. He makes sure to hide these diaries, as in them he keeps a personal journal describing his life events in the most genuine way. In these journals he draws thousands of drawings and sketches, next to which he alternately writes and erases his so-called "problematic texts", texts describing his struggle with his sexual orientation. His diaries are filled with obsessive cataloging of details, daily actions, friends and work, as well as repeating themes, such as thoughts, exhibits he has seen, movies, television, books and review of his work.
When he is done writing, Perez draws on his diaries. Each layer is done from beginning to end all along the journal. In fact, the work on the diaries never ends.
This struggle never ends, and when the emotion is passed on to paper, and it ends its role and becomes meaningless in a way, the visual-graphic side becomes dominant, due to the need to hide the written text, according to Perez. In books and diaries this stands out even more – when he chooses to draw in a style influenced by children's drawings, the characters are cheerful, happy, naïve and do not portray any sexuality, and when he tries drawing as an adult the sketches became more depressed and somber. During these years Perez works with preschool children, teaching them drawing and movement games. Perez says that during this period he completely abandoned the search for a relationship, either with a woman or a man, and working with children has given him existential meaning. This creation continues over 10 years, and Perez creates about 60 books-personal journals in various sizes (notepads, old notebooks, atlases and even old art books).
In his early paintings (1998-1999) the transition from relationships with women to relationships with men can be seen, from restraint to emotional outburst in color, lines and composition. Some characters display strong emotional expression. The women are usually drawn in restraint and passiveness, while a happy and loving emotional outburst is expressed in the colors and style of the male paintings.
"I fantasized that in a relationship with a woman I could fly in the sky, love, fly. However, I felt I was hiding something; I was choked up, hidden behind a mask, as if there was an internal scream wanting to come out. I was frustrated, I felt threatened…"
His first romance with a man in 1999 has drawn out a series of naïve paintings dealing with love and the excitement of performing everyday actions together in the intimate domestic environment.
"The excitement from each everyday experience of doing things together and the togetherness was great, so I painted every possible thing I liked doing with him."
From the moment the self-oppression and repression stopped, Perez started the process of healing, which was expressed in a burst of artworks, enormous in their size, amount, content and vivid colors – red, pink and white.
In 2000 Perez starts painting the huge artworks describing the hangouts of the LGBT community (The Lake, The Pool) and the Tel Avivian balcony paintings describing the masculine world, which, according to him, becomes existent thanks to the painting. Perez has dedicated this year to many series of drawings and paintings of the experience of love, in which he describes his first love for his new partner, and during these months he paints from morning to night. These paintings are the fruit of a long dialogue with David Hockney, and the similarity can be seen both in subjects and in different gestures.
In 2001 Perez creates a series of artworks, "Portraits from The Community". Perez describes in large, photorealistic paintings over 20 portraits of active and well-known members of the LGBT community. The emphasis is on the achievements that reflect the community's strong standing in Tel Aviv.
As a Tel-Avivian painter, in the past two years Perez has been painting urban landscapes of central locations in his city. Perez wanders around the city and chooses familiar architectural and geographical landmarks, commerce and recreation, and historical sites, and paints them from a homosexual point of view, decorated with the rainbow flag, which provide a sense of belonging to the place. His artworks are characterized by a cheerful joie de vivre and colors, and they also describe encounters and meetings. The touristic nature of his paintings makes them a declaration of Tel Aviv's image as a place where cultural freedom prevails.
Perez's Tel Aviv is a city where young families and couples live and fill the streets, the parks, the beach, the houses and the balconies – all the city's spaces. The characters in his paintings are similar, which helps reinforcing the belonging to the LGBT community in Tel Aviv. The collective theme in Perez's artwork interacts with the work of the Israeli artist Yohanan Simon, who dealt with the social aspects of the Kibbutz. Simon, who lived and worked in a Kibbutz, expressed the human model of the Kibbutznik (member of a Kibbutz) and the uniqueness of the Kibbutz members as part of a group where all are equal. Simon's works, and now Perez's, have contributed to the Israeli society what is has been looking for endlessly, which is a sense of identity and belonging.
Perez maps his territory and marks his boundaries, and does not forget the historical sites. Unlike other Tel Avivian artists, Perez wishes to present the lives of the residents of the city and the great love in their hearts. By choosing the historical sites in Tel Aviv, he also pays tribute to the artist Nachum Gutman, who loved the city and lived in it his whole life. In his childhood Gutman experienced historical moments (lighting the first oil lamp, first concert, first pavement), and as an adult he recreated the uniqueness of those events while keeping the city's magic.
Like Gutman, Perez has also turned the city into an object of love, and it has started adorning itself in rich colors and supplying the energy of a city that wishes to be "the city that never sleeps", combining old and new. Perez meticulously describes the uniqueness and style of the Bauhaus houses and balconies along the modern glass and steel buildings, all from unusual angles in a rectangular format that wishes to imitate the panorama of a diverse city in its centennial celebrations.
Daniel Cahana-Levensohn, curator.
Interview with the painter Raphael Perez about his family artist book
An interview with the painter Raphael Perez about an artist's book he created about his family, the Peretz family from 6 Nissan St. Kiryat Yuval Jerusalem
Question: Raphael Perez, tell me about the family artist book you created
Answer: I created close to 40 artist books, notebooks, diaries, sketch books and huge books. I dedicated one of the books to my dear family, a book in which I took a childhood photograph of my family, my parents and brothers and sisters.. I pasted the photographs inside a book (the photograph is 10 percent of the total painting) and I drew with acrylic paints, markers and ink on the book and the photograph, so that the image of the photograph was an inspiration to me Build the story that includes page by page..
Question: Tell me when you were born, where, and a little about your family
Answer: I was born on March 4, 1965 in the Kiryat Yuval neighborhood in Jerusalem
I have a twin brother named Miki Peretz and we are seven brothers and sisters, five boys and two girls
Question: Tell us a little about your parents
Answer: My parents were new immigrants from Morocco, both immigrated young.
My mother's name before the wedding was Alice - Aliza ben Yair and my father's name was Shimon Peretz,
My mother was born in the Atlas Mountains and was orphaned at a young age and was later adopted by my father's family at the age of 10, so that my mother and father spent childhood and adolescence together....
They had a beautiful and happy relationship but sometimes when they argued my mother would say "even when she was a child she was like that..." This means that their acquaintance and relationship dates back to childhood..
Question: What did your parents Shimon and Aliza Peretz work for?
Answer: My father, Shimon Perez, born in 1928 - worked in a building in his youth and then for thirty years worked as a receptionist at Hadassah Ein Kerem Hospital in Jerusalem... My father's great love was actually art, he loved to draw as a hobby, write, read, solve crossword puzzles and research Regarding the issue of medicinal plants, as a breadwinner he could not fulfill his dream of becoming an artist, in order to support and feed seven children. But we are the next generation, his children are engaged in the world of creativity and education, a field in which both of my parents were engaged during their lives. My father died at the age of 69
My mother, Alice Aliza Perez, born in 1934, worked as an assistant to a kindergarten teacher, and later took care of a baby at home. She is a woman of wholehearted giving and caring for children and people, a warm, generous and humble woman.. and took care of us in our childhood for every emotional and physical deficiency.. My mother is right For the year 2023, the 89-year-old is partly happy and happy despite the difficulties of age.. May you have a long life..
My mother really loved gardening and nature and both of them together created a magnificent garden, my parents have a relatively large garden so they could grow many types of special and rare medicinal plants and my father even wrote a catalog (unpublished) of medicinal plants and we even had botany students come to us who were interested in the field... today they They also grow ornamental plants, and fruit trees...
Question: A book about the brothers and sisters
Answer: My elder brother David Perez repented in his mid-twenties.. He was a very sharp, opinionated, curious and very charismatic guy who brought many people back to repentance, and also helped people with problems through the yeshiva and the synagogue to return to the normal path of life, he died young at the age of 56
Hana Peretz: My lovely sister, raised eight children, worked in the field of education, a kindergarten teacher, and child care.
She has a very large extended family of grandchildren, great-grandchildren and great-great-grandchildren...
My brother Avi (Abraham) Peretz studied in Israel at the University of Philosophy and Judaism, he married a wonderful woman named Mira Drumi, a nurse by profession, and together they had three wonderful children, when they moved to the United States in their mid-twenties, where my brother Avi Peretz completed his master's degree in education, worked in the field Education and for the last twenty years is A conservative rabbi
The fourth brother is Asher Peretz - a great man of the world, very fond of traveling and has been to magical places all over the world, engaged in the creation of jewelry with two children.
I am Rafi Peretz english raphael perez the fifth and after fifteen minutes my twin brother was born
My mother still gets confused and can't remember who was born first :-)
My twin brother Miki micky - Michael Peretz, a beloved brother (everyone is beloved), a talented industrial designer, he has three children, his wife Revital Peretz Ben, who is a well-known art curator, active and responsible for the art field in Tel Aviv, they are a dynamic and talented couple, full of talents and action
The lovely little sister Shlomit Peretz - has been involved in the Bezeq telephone company for almost three decades, and is there in management positions, raising her lovely and beloved child.
The art book I dedicated to my family is colorful, rich in details, shows a very intense childhood, happy, cheerful, colorful, ... We were taught to be diligent and to be happy in our part and to see the glass half full in life, to have emotional intelligence and to put the relationship and love at the center with self-fulfillment in work that will interest you us and you will give us satisfaction.
Each of us is different in our life decisions and my family is actually a mosaic of the State of Israel that includes both religious and secular people from the entire political spectrum who understand that the secret to unity is mutual respect for each other... when my mother these days is also the family glue in everyone's gatherings on Shabbat and holidays..
The personification of the flower couple paintings by the Israeli painter Raphael Perez
Raphael Perez, also known as Rafi Peretz, is an Israeli painter who
explores his personal and sexual identity through his flower paintings. He created a series of flower paintings from 1995 to 1998, when he was in his early thirties and still in relationships with women, despite feeling gay. His flower paintings reflect his emotional turmoil and his struggle with his sexual orientation. He painted two flowers, one blooming and one wilting, to represent the contrast and conflict between his heterosexual relationships and his true self. He also painted single flowers or two flowers in their prime, to express his longing for a harmonious relationship that matches his nature. He chose sunflowers, white lilies, and red lilies as symbols of expression, purity, and joy, respectively. He painted from real flowers, using different styles and light to create drama and mood. Perez’s paintings of the flower couples are minimalist and focused on the theme of the complex relationship. He omitted any background or context, leaving only the canvas and the drawing of the flower couples. In some of the paintings, he added a very airy abstract surface with thin oil paints that give an atmosphere of watercolors. He also made drawings of flowers in ink, markers and gouache on paper. Later on, he created large acrylic paintings of flowers and still life. Perez’s flower paintings are not mere illustrations or decorations. They are autobiographical and psychological expressions of his inner state and his struggle with his sexuality. He wanted to reveal his loneliness, distress and concealment through these paintings, and to connect with people who are in a similar situation. He deliberately chose only two flowers and no more to intensify the engagement in the charged and complex relationship. Perez also painted and drew couples of men and women with charged psychological states, as well as states of desire for connection and realization of a heterosexual relationship that did not succeed. He used hyperrealism and expressive styles to convey his frozen and calculated state, as well as his mental stress. He used harsh lighting to create contrast and drama, with one side very bright and the other side darker. Perez was influenced by some of the famous artists who painted flowers, such as Van Gogh, who also used sunflowers as a symbol of expression. He also used white lilies and red lilies to convey freshness, cleanliness, purity, color, joy, movement, eruption, and splendor. Perez also painted some single flowers or two flowers in their prime, to show his aspiration for a future where he will have a harmonious relationship. Today, he is 58 years old and in a happy relationship for 10 years with his partner Assaf Henigsberg. He is surrounded by female friends and soulmates and not conflicted with heterosexual relationships as he used to be. He occasionally paints flowers in pots to symbolize home, stability, and peace. Sometimes I paint flowers in pots, which represent home, stability, and solid ground for me. I don’t paint just a couple of flowers, but pots full of flowers that overflow with life. This means that we also have a supportive network of family, friends, and peers around us. We live in a rich, supportive, and protective world. These paintings are a personification of my psychological state, when I had no words to express my feelings to myself. The painting began In 35 years of my creation (starting in 1998), you can read more about how my art and style evolved over time. Perez’s flower paintings are a unique and extraordinary artistic creation that reveals his personal journey and his sexual identity. His work is honest, expressive, and emotional, as well as beautiful and vibrant.
The characteristics of the naive painting of the painter Raphael Perez
A full interview with the Israeli painter Raphael Perez (Hebrew name: Rafi Peretz) about the ideas behind the naive painting, resume, personal biography and curriculum vitae Question: Raphael Perez Tell us about your work process as a naive painter? Answer: I choose the most iconic and famous buildings in every city and town that are architecturally interesting and have a special shape and place the iconic buildings on boulevards full of trees, bushes, vegetation, flowers. Question: How do you give depth in your naive paintings? Answer: To give depth to the painting, I build the painting with layers of vegetation, after those low famous buildings, followed by a tall avenue of trees, and behind them towers and skyscrapers, in the sky I sometimes put innocent signs of balloons, kites. A recurring motif in some of my paintings is the figure of the painter who is in the center of the boulevard and paints the entire scene unfolding in front of him, also there are two kindergarten teachers who are walking with the kindergarten children with the state flags that I paint, and loving couples hugging and kissing and family paintings of mother, father and child walking in harmony on the boulevard. Question: Raphael Perez, what characterizes your naive painting? Answer: Most naive paintings have the same characteristics (Definition as it appears in Wikipedia) • Tells a simple story to absorb from everyday life, usually with humans. • The representation of the painter's idealization to reality - the mapping of reality. • Failure to maintain perspective - especially details even in distant details. • Extensive use of repeating patterns - many details. • Warm and bright colors. • Sometimes the emphasis is on outlines. • Most of the characters are flat, lack volume • No interest in texture, expression, correct proportions • No interest in anatomy. • There is not much use of light and shade, the colors create a three-dimensional effect. I find these definitions to be valid for all my naive paintings Question: Raphael Perez, why do you choose the city of Tel Aviv? Answer: I was born in Jerusalem, the capital city which I love very much and also paint, I love the special Bauhaus buildings in Tel Aviv, the ornamental buildings that were built a century ago in the 1920s and 1930s, the beautiful boulevards, towers and modern skyscrapers give you the feeling of the hustle and bustle of a large metropolis and there are quite a few low and tall buildings that are architecturally fascinating in their form the special one Also, the move to Tel Aviv, which is the capital of culture, freedom, and secularism, allowed me to live my life as I chose, to live in a relationship with a man, Jerusalem, which is a traditional city, it is more complicated to live a homosexual life, also, the art world takes place mainly in the city of Tel Aviv, and it is possible that from a professional point of view, this allows I can support myself better in Tel Aviv than in any other city in Israel. Question: Raphael Perez, are the paintings of the city of Tel Aviv different from the paintings of the city of Jerusalem? Answer: Most of the paintings of Jerusalem have an emphasis on the color yellow, gold, the color of the old city walls, the subjects I painted in Jerusalem are mainly a type of idealization of a peaceful life between Jews and Arabs and paintings that deal with the Jewish religious world, a number of paintings depict all shades of the currents of Judaism today In contrast, the Tel Aviv paintings are more colorful, with skyscrapers, the sea, balloons and more secular motifs Question: Raphael Perez, tell me about which buildings and their architects you usually choose in your drawings of cities Answer: My favorite buildings are those that have a special shape that anyone can recognize and are the symbols of the city and you will give several examples: In the city of Tel Aviv, my favorite buildings are: the opera building with its unusual geometric shape, the Yisrotel tower with its special head, the Hail Bo Shalom tower that for years was the symbol of the tallest building in Tel Aviv, the Levin house that looks like a Japanese pagoda, the burgundy-colored Nordeau hotel with the special dome at the end of the building, A pair of Alon towers with the special structure of the sea, Bauhaus buildings typical of Tel Aviv with the special balconies and the special staircase, the Yaakov Agam fountain in Dizengoff square appears in a large part of the paintings, many towers that are in the stock exchange complex, the Aviv towers and other tall buildings on Ayalon, in some of the paintings I took plans An outline of future buildings that need to be built in the city and I drew them even before they were built in reality, In the paintings of Jerusalem, I mainly chose the area of the Old City and East Jerusalem, a painting of the walls of the Old City, the Western Wall, the Church of the Holy Sepulcher, the El Akchea Mosque, the Tower of David, most of the famous churches in the city, the right hand of Moses, in most of the paintings the Jew is wearing a blue shirt with a red male cord I was in the youth movement and the Arab with a galabia, and in the paintings of the religious public then, Jews with black suits and white shirts, tallitas, kippahs, special hats, synagogues and more I also created three paintings of the city of Haifa and one painting of Safed In the Haifa paintings I drew the university, the Technion, the famous Egged Tower, the Sail Tower, well-known hotels, of course the Baha'i Gardens and the Baha'i Temple, Haifa Port and the boats and other famous buildings in the city Question: Raphael Perez, have you created series of other cities from around the world? Answer: I created series of New York City with all the iconic and famous buildings such as: the Guggenheim Museum, the famous skyscrapers - the Chrysler Building, the Empire State Building, Lincoln Center, the famous synagogue in the city, the Statue of Liberty, the flags of the United States and other famous buildings Two paintings of London and all its famous sites, Big Ben, famous monuments, the Ferris wheel, Queen Elizabeth and her family, the double bus, the famous public telephone, palaces, famous churches, well-known monuments I created 4 naive paintings of cities in China, a painting of Shanghai, two paintings of the city of Suzhou and a painting of the World Park in the city of Beijing... I chose the famous skyline of Shanghai with all the famous towers, the famous promenade, temples and old buildings, two Paintings of the city of Suzhou with the famous canals, bridges, special gardens, towers and skyscrapers of the city Question: Raphael Perez What is the general idea that accompanies your paintings Answer: To create a good, beautiful, naive, innocent world in which we will see the innovation of the modern city through the skyscrapers in front of small and low buildings that bring the history and past of each country, all with an abundance of vegetation, boulevards, trees Resume, biography, CV of the painter Rafi Peretz and his family Question: When was Raphael Perez born in hebrew his name rafi peretz? Answer: Raphael Perez in Hebrew his name Rafi Peretz was born on March 4, 1965 Question: Where was Raphael Perez born? Answer: Raphael Perez was born in Jerusalem, Israel Question: What is the full name of Raphael Perez? Answer: His full name is Raphael Perez Question: Which art institution did Raphael Perez graduate from? Answer: Raphael Perez graduated from the Visual Arts Center in Be'er Sheva Question: When did Raphael Perez start painting? Answer: Raphael Perez started painting in 1989 Question: When did you start making a living selling art? Answer: Raphael Perez started making a living selling art in 1999 Question: Where does Raphael Perez live and work? Answer: Since 1995, Raphael Perez has been living and working from his studio in Tel Aviv Question: In which military framework did Raphael Perez serve in the IDF? Answer: Raphael Perez served in the artillery corps Question: Raphael Perez, what jobs did he work after his military service? Answer: Raphael Perez worked for 15 years in education in therapeutic settings for children and taught arts and movement Question: How many brothers and sisters does Raphael Perez, the Israeli painter, have? Answer: There are seven children in total, with the painter 5 sons and two daughters, that means the painter Raphael Perez has 4 more brothers and two sisters Question: What do the brothers and sisters of the painter Raphael Perez do? Answer: The elder brother David Peretz Perez was involved in the field of religious studies, the sister Hana Peretz Perez is involved in the field of education, a kindergarten teacher and child care, the brother Avi Peretz Perez who is in the United States today is a conservative rabbi but in the past was involved in education and therapy, the brother Asher Peretz Perez is involved in the fields of creativity and jewelry The twin brother Mickey Peretz Perez is a well-known industrial designer and seller. The younger sister Shlomit Peretz Perez works in a managerial position at Bezeq. Question: Tell me about the parents of the painter Raphael PerezAnswer: The painter Raphael Perez's parents are Shimon Perez Peretz and Eliza Alice Ben Yair, they were married in 1950 in Jerusalem, both were born in Morocco and immigrated to Israel in 1949, Shimon Peretz worked in a building in his youth and later as a receptionist at the Hadassah Ein Kerem Hospital, Eliza Alice Peretz dealt in child care Kindergarten, working in kindergartens and of course taking care of and raising her seven children
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רפי פרץ צייר אמן ישראלי עכשווי מודרני אמנים ישראלים אומנים
ישראליים עכשוויים מודרניים האמנים הישראלים העכשוויים המודרניים האומנים הישראליים העכשוויים המודרניים יוצר הומו הומוסקסואל קווירי הומוסקסואליות באמנות הישראלית מגדר אומנות ומגדר אמנות ישראלית עכשווית מודרנית האמנות הישראלית העכשווית המודרנית
erotic gay art painting artist raphael perez pintura homossexual da arte de gomoseksual badiiy rasm гомосексуальний художній живопис pittura di arte omosessuale lukisan seni homoseksual listmálun samkynhneigðra péintéireacht ealaíne homaighnéasach pikturë arti homoseksual homoseksuaalne kunstimaal хомосексуална художествена живопис homoseksualno likovno slikarstvo жывапіс гомасэксуальнага мастацтва সমকামী আর্ট পেইন্টিং homoseksuel kunstmaleri homoszexuális művészeti festmény рассоми санъати гомосексуалӣ gomoseksual sungat suratkeşligi homoseksuālas mākslas glezniecība homoseksualaus meno tapyba homoseksuell kunstmaleri homoseksualno likovno slikarstvo
queer artworks paintings homoerotic painter lgbt artwork glbt artworks homo erotica man nude male naked men image images picture pictures homosexual homosexualiy artists painters artist body realism realistic famous
مثلي الجنس الفن الغريبة الأعمال الفنية معرض معرض رجل عارية لوحة رجال عراة صورة الجسم الإسرائيلي فنان رسام مثلى الفنانين الرسامين لوحات واقعية مثلي الجنس الشهير صورة كبيرة
arte homosexual queer obras de arte galería exposición hombre desnudo pintura hombres desnudos retrato cuerpo artista israelí pintor artistas gay pintores pinturas realistas homoerótico famoso imagen grande
гомосексуальное искусство квир произведения искусства галерея выставка мужчина ню живопись голые мужчины портрет тело израильский художник художник геи художники художники реалистичные картины гомоэротика знаменитый большое изображение
ομοφυλοφιλική τέχνη queer artworks γκαλερί έκθεση άντρας γυμνή ζωγραφική γυμνοί άντρες πορτραίτο ισραήλ καλλιτέχνης ζωγράφος γκέι καλλιτέχνες ζωγράφοι ρεαλιστικοί πίνακες ομοιορωτική διάσημη μεγάλη εικόνα
homosexuelle kunst queer kunstwerke galerie ausstellung mann nackt malerei nackte männer porträtkörper israelischer künstler maler schwule künstler maler realistische gemälde homoerotisch berühmtes großes bild
homoseksuele kunst queer kunstwerken galerie tentoonstelling man naakt schilderij naakte mannen portret lichaam Israëlische kunstenaar schilder homo kunstenaars schilders realistische schilderijen homo-erotisch beroemd groot beeld
art homosexuel queer oeuvres d'art galerie exposition homme peinture nue hommes nus portrait corps artiste israélien peintre artistes gais peintres peintures réalistes homoérotique célèbre grande image
homoseksualna sztuka queer dzieła galeria wystawa mężczyzna nago malarstwo nagi mężczyzna portret ciało izraelski artysta malarz homoseksualiści malarze realistyczni obrazy homoerotyk sławny duży obraz
Eşcinsel sanat queer sanat eseri galeri sergi adam çıplak boyama çıplak erkekler portre vücut İsrail sanatçı ressam eşcinsel sanatçılar ressamlar gerçekçi resim sergisi homoerotik ünlü büyük resim
समलैंगिक कला क्वीर कलाकृतियों गैलरी प्रदर्शनी आदमी नग्न पेंटिंग नग्न पुरुषों चित्र शरीर इजरायल कलाकार चित्रकार समलैंगिक कलाकारों चित्रकारों यथार्थवादी चित्रों समलैंगिक प्रसिद्ध बड़ी छवि
homoseksuell konst queer konstverk galleri utställning man nakenmålning nakna män porträtt kropp israelisk konstnär målare gay konstnärer målare realistiska målningar homoerotisk berömd stor bild
More test shots of the problematic P950 in gdn, after we got back from the beach & it worked ok.
pink primrose in my gdn
ACCENDERE L'AUDIO! - TURNING THE AUDIO!
Documento di una situazione anomala: il falco si gusta un'alzavola con attorno anatre , corvi e una gazza....purtroppo molto distante e con una luce un pò problematica.
Document to an anomalous situation: the hawk enjoying a teal around with ducks, crows and a magpie .... unfortunately far and with a light a little problematic.
Notes:
The 2.1 km circuit opened in 1961 and remained in regular use until the 1970s. It was originally used for top level motorsport including touring car, open wheeler, motorcycle and sidecar racing through the 1960s.
The mountain location was problematical with fog causing delays in the race programs, the track was narrow by today's standards and surrounded by walls, Armco railings and hillside. The circuit became used less with the opening of other circuits nearer to Sydney, such as Oran Park and Amaroo Park.
In the 1970s the circuit was used for Rally cross, where the cars would use half the bitumen track and a dirt infield section with jumps, like Motocross.
By the 1980s the track was only being used for lap dashes with one car on the track at a time, this continued until the mid 1990s.
The circuit still exists and can be walked around, however it has deteriorated quite badly with grass growing through the track surface and water seepage has caused partial collapse on some sections.
Now known as Garguree (The Gully) it was declared an Aboriginal Place on 18 May 2002.
Notes on the cars as identified by correspondents below.
The Buckle Mini Monaco
"Based on a 1966 Morris Cooper S running a worked 1293cc engine, 45DCOE, LCB extractors and custom made dual exit centre exhuast. Bill Buckle of Brookvale, Sydney was a 60s sports car manufacturer. Few are known to have survived of up to a possible 15 to 20 built. The windsceen pillars are tilted back and the height of the roof line is 3" lower. The Monaco retains the original boot". www.minimarcos.org.uk/altpics/monaco/index.html
Holden HK Monaro
"The Monaro was available in three variants: standard, GTS and GTS 327. It boasted potent performance and looked every inch the part with its long, wide body, flared wheel arches and sweeping roofline. In GTS guise, the Monaro sported black rally stripes, unique wheel trims, paint finishes and tail light treatment. The HK Monaro was 1968 Wheels Car of the Year, and a 1968 debut win at Sandown for the Monaro GTS 327 was followed by first (McPhee/Mulholland), second and third outright at Bathurst, the first of many Holden enduro victories to come".
www.uniquecarsandparts.com.au/car_info_holden_hk_monaro.htm
www.themotorreport.com.au/34355/underbelly-monaro-gts-327...
en.wikipedia.org/wiki/Holden_Monaro
Format: Colour transparency, medium format
Rights Info: All rights reserved
Repository: Blue Mountains Library library.bmcc.nsw.gov.au
Part of: Local Studies Collection PF 2949
Provenance: Douglas Baglin
Date Range: 1968
Spectacular fly! I propose the common name of "Eyelash Fly". 😊 The genus is said to be in need of revision, so identification to species is problematic. But this seems similar to what has traditionally been referred to as Sunflower Maggot Fly (Strauzia longipennis).
Thanks to Spencer Pote at BugGuide.net for confirming my genus ID: bugguide.net/node/view/2239802
Almost all the animals were active on this day. This bear paced in a more problematic way than many of the others. Lots of people I know are not fond of zoos. I am fairly agnostic though greatly dislike when I see what looks like 'psychotic' pacing. This did not seem as bad as other animals I have seen in the past. For some reason, snow leopards seem to me to be an animal that suffers obvious damage.
We know that raising children is the central experience of life, the greatest source of self-awareness, the true fountain of pride and joy, the most eternal bond with a partner. We know that being a father is life's fullest expression of masculinity. So why did so many men forgo this for so long, and will the current crop of post-patriarchal fathers fare any better?
FOR A COUPLE OF hundred years now, each generation of fathers has passed on less and less to his sons--not just less power but less wisdom. And less love. We finally reached a point where many fathers were largely irrelevant in the lives of their sons. The baby was thrown out with the bathwater, and the pater dismissed with the patriarchy. Everyone seemed to be floundering around not knowing what to do with men or with their problematic and disoriented masculinity.
In addition, over the same 200 years, each generation of fathers has had less authority than the last. The concept of fatherhood changed drastically after the Industrial Revolution. Economics suddenly dictated that somebody had to go out from the home to work. Men were usually chosen, since they couldn't produce milk. Maybe they would come home at night or just on weekends.
As a result, masculinity ceased to be defined in terms of domestic involvement-that is, skills at fathering and husbanding -and began to be defined in terms of making money. Men stopped doing all the things they used to do. Instead, they became primarily Father the Provider, bringing things home to the family rather than living and working at home within the family.
This gradually led fathers to find other roles to fulfill when they visited home after working somewhere else: Father the Disciplinarian: "Wait till your father comes home!" and Father the Audience: "Tell Daddy what you did today."
FATHER THE PROVIDER
If all father's functions were economic, if all his status was measured by how well he provided, the rich and economically powerful father became a potential tyrant; but the father who wasn't rich and famous was an inescapable failure, a disappointment, a buffoon. The father's position in the family was no longer determined by how well he functioned as a father, but was scored by his status in the eyes of the world, in a set of economic contests in which there were few men winning by being the richest of them all, and most men losing.
Once a father had moved out of family life and became part of the work crew, family values ceased to be his primary definers of himself. He adopted instead the values and job descriptions of the other workers. His work ceased to be something he did for the sake of his family and became work for the sake of work.
He didn't slow down when he'd achieved a level of sufficient comfort; instead, he strove even harder to get the approval of his fellow workers and to earn glory in their eyes. He worked because he worked; that was what he did because that was what he was. He was no longer paterfamilias, he was homolaboriosus. In the endeavors and identity dearest to his heart and heaviest on his schedule, he was a working man, and his family should understand that their claims on his time came second best.
In his mind, he had moved out. He had gone to conquer the world.
FATHER THE SUCCESS
When society decided that raising children was women's work and that making money was the single-minded point of men's lives, fathers became too busy for their children and boys began to grow up without fathers. That would not have been critical if there were uncles and cousins and grandfathers and older brothers around to model masculinity for boys. But our ideas of mental health and the goals of the housing industry required that families trim themselves down to the size of a married couple and their children.
Reducing the family to such a tiny, isolated, nuclear unit made it mobile enough for the purposes of industrial society. Workers were no longer rooted in the land or community. Now nothing came between a man and his job. Companies could extract the utmost loyalty from employees by making them a part of the family of work and cut them further away from the family of home. Men on the Daddy Track were severely penalized, much as women on the Mommy Track are now.
The children of this generation may grow up with the idea that a father's life is his work, and his family should not expect anything more from him.
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I recall one man, talking about the problems of his son, saying, "I don't know what Betty could have done wrong raising that boy. I know it wasn't anything I did, since I was busy working and left it to her. I barely saw the kid so I couldn't have done anything wrong."
FATHER HUNGER
Life for most boys and for many grown men then is a frustrating search for the lost father who has not yet offered protection, provision, nurturing, modeling, or, especially, anointment. All those tough guys who want to scare the world into seeing them as men and who fill up the jails; all whose men who don't know how to be a man with a woman and who fill up the divorce courts; all those corporate raiders who want more in hopes that more will make them feel better; and all those masculopathic philanderers, contenders, and controllers--all of them are suffering from Father Hunger.
They go through their adolescent rituals day after day for a lifetime, waiting for a father to anoint them and treat them as good enough to be considered a man.
They call attention to their pain, getting into trouble, getting hurt, doing things that are bad for them, as if they are calling for a father to come take them in hand and straighten them out or at least tell them how a grown man would handle the pain.
They competer with other boys who don't get close enough to let them see their shame over not feeling like men, over not having been anointed, and so they don't know that the other boys feel the same way.
In a scant 200 years--in some families in a scant two generations--we've gone from a toxic overdose of fathering to a fatal deficiency. It's not that we have too much mother but too little father.
THE MYTHS OF MASCULINITY
Our modern mythmakers are busy tackling the relationships between fathers and sons to find connections between pre-patriarchal and post-patriarchal consciousness, between the old fear of the too-powerful father and the new longing for a father to love and teach and anoint us.
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The pain and grief and shame from the failed father-son relationship seem universal, as evidenced in the popular movies of the past few decades which had father-and-son themes that overshadowed anything going on between men and women.
Father-son myths attracted huge audiences in the 1970s and '80s. Men feared being like their fathers, but they wanted desperately to bond with them even if they could never really please them enough to feel anointed.
In 1989, the film that set the tone for the Men's Movement was Field of Dreams. Baseball, with its clear and polite rules and all its statistics and players who are normal men and boys rather than oversize freaks, is a man's metaphor for life.
In this magical fantasy, Iowa farmer Ray Kinsella (Kevin Costner) tells us his life story: how his mother died when he was two so his father gave up his efforts to play pro baseball in order to raise his son.
Costner hears a voice from his cornfield telling him "If you build it, he will come." He understands the message to mean that if he mows his cornfield and builds a baseball diamond, his father's hero, Joe Jackson, will appear. He does. Then Costner's dad appears in his baseball uniform, and father and son solemnly play a belated game of catch. Father and son don't talk much, they just play catch with total solemnity. And it is quite enough.
What goes on between the father and son-and what does not go on between them--is surely the most important determinant of whether the boy will become a man capable of giving life to others or whether he will go through life ashamed and pulling back from exposure to intimacy with men, women, and children.
A NEW GENERATION OF NURTURERS
It takes the fulfillment of all these relationships for a boy to become a man who is able to live in peace and cooperation with his community and to give something back to his family. Fathering makes a man--whatever his standing in the eyes of the world-feel strong and good and important, just as he makes his child feel loved and valued.
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Mercifully, parenting is not an efficient process--the old concept of "quality time" is a cruel cop-out. A father who gets to hang out with his children is reliving the joys of his own childhood. The play is the thing.
Becoming Father the Nurturer rather than just Father the Provider enables a man to fully feet and express his humanity and masculinity. Fathering is the most masculine thing a man can do.
Will this new generation discover the healing power of fatherhood? As I look at the young men coming into manhood now, I see many who are willing to risk being hands-on fathers in a way that was rare in my generation. My son and son-in-law and nephews, for instance, are yearning for children, not just children to have but children to raise.
They are not alone. I feel optimistic about the sort of fathering these guys will do. The trend is dear: the boys who got fathered want to be fathers, and the boys who didn't fear it.
www.psychologytoday.com/articles/199309/fathers-and-sons
The power of Dad How parent-child relationships are key to well-being.-child relationships
Do you know how to keep your cool when you’re stuck in traffic? If so, you might have Dad to thank for your equanimity, according to research presented during an APA Annual Convention symposium on the effects of social relationships on well-being.
A study in press in Developmental Psychology suggests that a strong father-son bond forged during childhood may help men deal with everyday stress later in life.
In the study, led by Melanie Mallers, PhD, a psychology professor at California State University–Fullerton, 912 men and women answered questions about the quality of their childhood relationships with each parent, as well as stressful events they experienced and their emotional responses over eight consecutive evenings. The team found that men who reported a good relationship with their fathers during childhood were less affected by stressful events than those who had poor father-son relationships.
One explanation for this effect is that fathers tend to interact with their children — particularly their sons — through rough-and-tumble play, which stimulates and challenges children and can even improve problem-solving skills, Mallers said. These findings “provide evidence that early parent-child-relationship quality can have implications for daily health later in life,” she added.
The parent-child emotional link isn’t a one-way street, however. In other research presented at the symposium, psychologists explored how children can affect their parents’ mental health, even after they have entered adulthood. In a study led by Karen Fingerman, PhD, a psychology professor at Purdue University, 633 Philadelphia-area parents rated their grown children’s achievements in education, career and family life compared with other adults of the same age. The parents also answered questions about their own well-being and whether their children had experienced any of 10 lifestyle and behavioral problems, including trouble with the law, drinking or drug problems, and serious health concerns.
The researchers found that parents who had more than one highly successful adult child reported better well-being, but having even one problematic offspring hurt parents’ mental health. Having only one successful child, however, was not associated with better well-being.
Fingerman is now studying parental support of college students in a cross-national collaboration. She and her collaborators in Korea, China and Germany will be surveying college students this fall to learn more about cultural factors that shape relationships between young adults and their middle-aged parents.
By Amy Novotney
That magic moment in which your problematic dog turns into an almost happy dog.
It happened!!
Don't ask me why. 11 months after Kimba got home, she's beginning to behave like... a dog. She runs, she plays with other dogs, she steals toys from Lilli (yes... unbelievable!), she is starting to play with balls (see image above!).
I'm happy, that's all.
Pride and Prejudice: on Raphael Perez's Artwork
Raphael Perez, born in 1965, studied art at the College of Visual Arts in Beer Sheva, and from 1995 has been living and working in his studio in Tel Aviv. Today Perez plays an important role in actively promoting the LGBT (lesbian, gay, bisexual and transsexual) art and culture in Tel Aviv, and the internet portal he set up helps artists from the community reach large audiences in Israel and abroad. Hundreds of his artworks are part of private collections in Israel and abroad, and his artworks were shown in several group exhibitions: in Tel Aviv Museum of Art, "Zman Le'Omanut" art gallery, Camera Obscura, The Open House in Jerusalem, Ophir Gallery, The Haifa Forum and other private businesses and galleries.
In 2003-4 his paintings and studio appeared in a full-length movie, three student films and two graduation films.
Raphael Perez is the first Israeli artist to express his lifestyle as a Gay. His life and the life of the LGBT community are connected and unfold over hundreds of artwork pieces. His art creation is rare and extraordinary by every Israeli and international artistic standard. His sources of inspiration are first and foremost life events intertwined in Jewish and Israeli locality as well as influences and quotes from art history (David Hockney, Matisse). This uniqueness has crossed international borders and has succeeded in moving the LGBT and art communities around the world.
This is the first time we meet an Israeli artist who expresses all of his emotions in a previously unknown strength. The subjects of the paintings are the everyday life of couples in everyday places and situations, along with the aspiration to a homosexual relationship and family, equality and public recognition. Perez's works bring forward to the cultural space and to the public discourse the truth about living as LGBT and about relationships, with all of their aspects – casual relationships and sex, the yearning for love, the everyday life and the mundane activities that exist in every romantic relationship – whether by describing two men in an intimate scene in the bathroom, the bedroom or the toilet, a male couple raising a baby or the homosexual version of the Garden of Eden, family dinners, relationship ups and downs, the complexity in sharing a life as well as mundane, everyday life competing with the aspiration to self realization – through Perez's life.
Perez's first artworks are personal diaries, which he creates at 14 years of age. He makes sure to hide these diaries, as in them he keeps a personal journal describing his life events in the most genuine way. In these journals he draws thousands of drawings and sketches, next to which he alternately writes and erases his so-called "problematic texts", texts describing his struggle with his sexual orientation. His diaries are filled with obsessive cataloging of details, daily actions, friends and work, as well as repeating themes, such as thoughts, exhibits he has seen, movies, television, books and review of his work.
When he is done writing, Perez draws on his diaries. Each layer is done from beginning to end all along the journal. In fact, the work on the diaries never ends.
This struggle never ends, and when the emotion is passed on to paper, and it ends its role and becomes meaningless in a way, the visual-graphic side becomes dominant, due to the need to hide the written text, according to Perez. In books and diaries this stands out even more – when he chooses to draw in a style influenced by children's drawings, the characters are cheerful, happy, naïve and do not portray any sexuality, and when he tries drawing as an adult the sketches became more depressed and somber. During these years Perez works with preschool children, teaching them drawing and movement games. Perez says that during this period he completely abandoned the search for a relationship, either with a woman or a man, and working with children has given him existential meaning. This creation continues over 10 years, and Perez creates about 60 books-personal journals in various sizes (notepads, old notebooks, atlases and even old art books).
In his early paintings (1998-1999) the transition from relationships with women to relationships with men can be seen, from restraint to emotional outburst in color, lines and composition. Some characters display strong emotional expression. The women are usually drawn in restraint and passiveness, while a happy and loving emotional outburst is expressed in the colors and style of the male paintings.
"I fantasized that in a relationship with a woman I could fly in the sky, love, fly. However, I felt I was hiding something; I was choked up, hidden behind a mask, as if there was an internal scream wanting to come out. I was frustrated, I felt threatened…"
His first romance with a man in 1999 has drawn out a series of naïve paintings dealing with love and the excitement of performing everyday actions together in the intimate domestic environment.
"The excitement from each everyday experience of doing things together and the togetherness was great, so I painted every possible thing I liked doing with him."
From the moment the self-oppression and repression stopped, Perez started the process of healing, which was expressed in a burst of artworks, enormous in their size, amount, content and vivid colors – red, pink and white.
In 2000 Perez starts painting the huge artworks describing the hangouts of the LGBT community (The Lake, The Pool) and the Tel Avivian balcony paintings describing the masculine world, which, according to him, becomes existent thanks to the painting. Perez has dedicated this year to many series of drawings and paintings of the experience of love, in which he describes his first love for his new partner, and during these months he paints from morning to night. These paintings are the fruit of a long dialogue with David Hockney, and the similarity can be seen both in subjects and in different gestures.
In 2001 Perez creates a series of artworks, "Portraits from The Community". Perez describes in large, photorealistic paintings over 20 portraits of active and well-known members of the LGBT community. The emphasis is on the achievements that reflect the community's strong standing in Tel Aviv.
As a Tel-Avivian painter, in the past two years Perez has been painting urban landscapes of central locations in his city. Perez wanders around the city and chooses familiar architectural and geographical landmarks, commerce and recreation, and historical sites, and paints them from a homosexual point of view, decorated with the rainbow flag, which provide a sense of belonging to the place. His artworks are characterized by a cheerful joie de vivre and colors, and they also describe encounters and meetings. The touristic nature of his paintings makes them a declaration of Tel Aviv's image as a place where cultural freedom prevails.
Perez's Tel Aviv is a city where young families and couples live and fill the streets, the parks, the beach, the houses and the balconies – all the city's spaces. The characters in his paintings are similar, which helps reinforcing the belonging to the LGBT community in Tel Aviv. The collective theme in Perez's artwork interacts with the work of the Israeli artist Yohanan Simon, who dealt with the social aspects of the Kibbutz. Simon, who lived and worked in a Kibbutz, expressed the human model of the Kibbutznik (member of a Kibbutz) and the uniqueness of the Kibbutz members as part of a group where all are equal. Simon's works, and now Perez's, have contributed to the Israeli society what is has been looking for endlessly, which is a sense of identity and belonging.
Perez maps his territory and marks his boundaries, and does not forget the historical sites. Unlike other Tel Avivian artists, Perez wishes to present the lives of the residents of the city and the great love in their hearts. By choosing the historical sites in Tel Aviv, he also pays tribute to the artist Nachum Gutman, who loved the city and lived in it his whole life. In his childhood Gutman experienced historical moments (lighting the first oil lamp, first concert, first pavement), and as an adult he recreated the uniqueness of those events while keeping the city's magic.
Like Gutman, Perez has also turned the city into an object of love, and it has started adorning itself in rich colors and supplying the energy of a city that wishes to be "the city that never sleeps", combining old and new. Perez meticulously describes the uniqueness and style of the Bauhaus houses and balconies along the modern glass and steel buildings, all from unusual angles in a rectangular format that wishes to imitate the panorama of a diverse city in its centennial celebrations.
Daniel Cahana-Levensohn, curator.
Interview with the painter Raphael Perez about his family artist book
An interview with the painter Raphael Perez about an artist's book he created about his family, the Peretz family from 6 Nissan St. Kiryat Yuval Jerusalem
Question: Raphael Perez, tell me about the family artist book you created
Answer: I created close to 40 artist books, notebooks, diaries, sketch books and huge books. I dedicated one of the books to my dear family, a book in which I took a childhood photograph of my family, my parents and brothers and sisters.. I pasted the photographs inside a book (the photograph is 10 percent of the total painting) and I drew with acrylic paints, markers and ink on the book and the photograph, so that the image of the photograph was an inspiration to me Build the story that includes page by page..
Question: Tell me when you were born, where, and a little about your family
Answer: I was born on March 4, 1965 in the Kiryat Yuval neighborhood in Jerusalem
I have a twin brother named Miki Peretz and we are seven brothers and sisters, five boys and two girls
Question: Tell us a little about your parents
Answer: My parents were new immigrants from Morocco, both immigrated young.
My mother's name before the wedding was Alice - Aliza ben Yair and my father's name was Shimon Peretz,
My mother was born in the Atlas Mountains and was orphaned at a young age and was later adopted by my father's family at the age of 10, so that my mother and father spent childhood and adolescence together....
They had a beautiful and happy relationship but sometimes when they argued my mother would say "even when she was a child she was like that..." This means that their acquaintance and relationship dates back to childhood..
Question: What did your parents Shimon and Aliza Peretz work for?
Answer: My father, Shimon Perez, born in 1928 - worked in a building in his youth and then for thirty years worked as a receptionist at Hadassah Ein Kerem Hospital in Jerusalem... My father's great love was actually art, he loved to draw as a hobby, write, read, solve crossword puzzles and research Regarding the issue of medicinal plants, as a breadwinner he could not fulfill his dream of becoming an artist, in order to support and feed seven children. But we are the next generation, his children are engaged in the world of creativity and education, a field in which both of my parents were engaged during their lives. My father died at the age of 69
My mother, Alice Aliza Perez, born in 1934, worked as an assistant to a kindergarten teacher, and later took care of a baby at home. She is a woman of wholehearted giving and caring for children and people, a warm, generous and humble woman.. and took care of us in our childhood for every emotional and physical deficiency.. My mother is right For the year 2023, the 89-year-old is partly happy and happy despite the difficulties of age.. May you have a long life..
My mother really loved gardening and nature and both of them together created a magnificent garden, my parents have a relatively large garden so they could grow many types of special and rare medicinal plants and my father even wrote a catalog (unpublished) of medicinal plants and we even had botany students come to us who were interested in the field... today they They also grow ornamental plants, and fruit trees...
Question: A book about the brothers and sisters
Answer: My elder brother David Perez repented in his mid-twenties.. He was a very sharp, opinionated, curious and very charismatic guy who brought many people back to repentance, and also helped people with problems through the yeshiva and the synagogue to return to the normal path of life, he died young at the age of 56
Hana Peretz: My lovely sister, raised eight children, worked in the field of education, a kindergarten teacher, and child care.
She has a very large extended family of grandchildren, great-grandchildren and great-great-grandchildren...
My brother Avi (Abraham) Peretz studied in Israel at the University of Philosophy and Judaism, he married a wonderful woman named Mira Drumi, a nurse by profession, and together they had three wonderful children, when they moved to the United States in their mid-twenties, where my brother Avi Peretz completed his master's degree in education, worked in the field Education and for the last twenty years is A conservative rabbi
The fourth brother is Asher Peretz - a great man of the world, very fond of traveling and has been to magical places all over the world, engaged in the creation of jewelry with two children.
I am Rafi Peretz english raphael perez the fifth and after fifteen minutes my twin brother was born
My mother still gets confused and can't remember who was born first :-)
My twin brother Miki micky - Michael Peretz, a beloved brother (everyone is beloved), a talented industrial designer, he has three children, his wife Revital Peretz Ben, who is a well-known art curator, active and responsible for the art field in Tel Aviv, they are a dynamic and talented couple, full of talents and action
The lovely little sister Shlomit Peretz - has been involved in the Bezeq telephone company for almost three decades, and is there in management positions, raising her lovely and beloved child.
The art book I dedicated to my family is colorful, rich in details, shows a very intense childhood, happy, cheerful, colorful, ... We were taught to be diligent and to be happy in our part and to see the glass half full in life, to have emotional intelligence and to put the relationship and love at the center with self-fulfillment in work that will interest you us and you will give us satisfaction.
Each of us is different in our life decisions and my family is actually a mosaic of the State of Israel that includes both religious and secular people from the entire political spectrum who understand that the secret to unity is mutual respect for each other... when my mother these days is also the family glue in everyone's gatherings on Shabbat and holidays..
The personification of the flower couple paintings by the Israeli painter Raphael Perez
Raphael Perez, also known as Rafi Peretz, is an Israeli painter who
explores his personal and sexual identity through his flower paintings. He created a series of flower paintings from 1995 to 1998, when he was in his early thirties and still in relationships with women, despite feeling gay. His flower paintings reflect his emotional turmoil and his struggle with his sexual orientation. He painted two flowers, one blooming and one wilting, to represent the contrast and conflict between his heterosexual relationships and his true self. He also painted single flowers or two flowers in their prime, to express his longing for a harmonious relationship that matches his nature. He chose sunflowers, white lilies, and red lilies as symbols of expression, purity, and joy, respectively. He painted from real flowers, using different styles and light to create drama and mood. Perez’s paintings of the flower couples are minimalist and focused on the theme of the complex relationship. He omitted any background or context, leaving only the canvas and the drawing of the flower couples. In some of the paintings, he added a very airy abstract surface with thin oil paints that give an atmosphere of watercolors. He also made drawings of flowers in ink, markers and gouache on paper. Later on, he created large acrylic paintings of flowers and still life. Perez’s flower paintings are not mere illustrations or decorations. They are autobiographical and psychological expressions of his inner state and his struggle with his sexuality. He wanted to reveal his loneliness, distress and concealment through these paintings, and to connect with people who are in a similar situation. He deliberately chose only two flowers and no more to intensify the engagement in the charged and complex relationship. Perez also painted and drew couples of men and women with charged psychological states, as well as states of desire for connection and realization of a heterosexual relationship that did not succeed. He used hyperrealism and expressive styles to convey his frozen and calculated state, as well as his mental stress. He used harsh lighting to create contrast and drama, with one side very bright and the other side darker. Perez was influenced by some of the famous artists who painted flowers, such as Van Gogh, who also used sunflowers as a symbol of expression. He also used white lilies and red lilies to convey freshness, cleanliness, purity, color, joy, movement, eruption, and splendor. Perez also painted some single flowers or two flowers in their prime, to show his aspiration for a future where he will have a harmonious relationship. Today, he is 58 years old and in a happy relationship for 10 years with his partner Assaf Henigsberg. He is surrounded by female friends and soulmates and not conflicted with heterosexual relationships as he used to be. He occasionally paints flowers in pots to symbolize home, stability, and peace. Sometimes I paint flowers in pots, which represent home, stability, and solid ground for me. I don’t paint just a couple of flowers, but pots full of flowers that overflow with life. This means that we also have a supportive network of family, friends, and peers around us. We live in a rich, supportive, and protective world. These paintings are a personification of my psychological state, when I had no words to express my feelings to myself. The painting began In 35 years of my creation (starting in 1998), you can read more about how my art and style evolved over time. Perez’s flower paintings are a unique and extraordinary artistic creation that reveals his personal journey and his sexual identity. His work is honest, expressive, and emotional, as well as beautiful and vibrant.
The characteristics of the naive painting of the painter Raphael Perez
A full interview with the Israeli painter Raphael Perez (Hebrew name: Rafi Peretz) about the ideas behind the naive painting, resume, personal biography and curriculum vitae Question: Raphael Perez Tell us about your work process as a naive painter? Answer: I choose the most iconic and famous buildings in every city and town that are architecturally interesting and have a special shape and place the iconic buildings on boulevards full of trees, bushes, vegetation, flowers. Question: How do you give depth in your naive paintings? Answer: To give depth to the painting, I build the painting with layers of vegetation, after those low famous buildings, followed by a tall avenue of trees, and behind them towers and skyscrapers, in the sky I sometimes put innocent signs of balloons, kites. A recurring motif in some of my paintings is the figure of the painter who is in the center of the boulevard and paints the entire scene unfolding in front of him, also there are two kindergarten teachers who are walking with the kindergarten children with the state flags that I paint, and loving couples hugging and kissing and family paintings of mother, father and child walking in harmony on the boulevard. Question: Raphael Perez, what characterizes your naive painting? Answer: Most naive paintings have the same characteristics (Definition as it appears in Wikipedia) • Tells a simple story to absorb from everyday life, usually with humans. • The representation of the painter's idealization to reality - the mapping of reality. • Failure to maintain perspective - especially details even in distant details. • Extensive use of repeating patterns - many details. • Warm and bright colors. • Sometimes the emphasis is on outlines. • Most of the characters are flat, lack volume • No interest in texture, expression, correct proportions • No interest in anatomy. • There is not much use of light and shade, the colors create a three-dimensional effect. I find these definitions to be valid for all my naive paintings Question: Raphael Perez, why do you choose the city of Tel Aviv? Answer: I was born in Jerusalem, the capital city which I love very much and also paint, I love the special Bauhaus buildings in Tel Aviv, the ornamental buildings that were built a century ago in the 1920s and 1930s, the beautiful boulevards, towers and modern skyscrapers give you the feeling of the hustle and bustle of a large metropolis and there are quite a few low and tall buildings that are architecturally fascinating in their form the special one Also, the move to Tel Aviv, which is the capital of culture, freedom, and secularism, allowed me to live my life as I chose, to live in a relationship with a man, Jerusalem, which is a traditional city, it is more complicated to live a homosexual life, also, the art world takes place mainly in the city of Tel Aviv, and it is possible that from a professional point of view, this allows I can support myself better in Tel Aviv than in any other city in Israel. Question: Raphael Perez, are the paintings of the city of Tel Aviv different from the paintings of the city of Jerusalem? Answer: Most of the paintings of Jerusalem have an emphasis on the color yellow, gold, the color of the old city walls, the subjects I painted in Jerusalem are mainly a type of idealization of a peaceful life between Jews and Arabs and paintings that deal with the Jewish religious world, a number of paintings depict all shades of the currents of Judaism today In contrast, the Tel Aviv paintings are more colorful, with skyscrapers, the sea, balloons and more secular motifs Question: Raphael Perez, tell me about which buildings and their architects you usually choose in your drawings of cities Answer: My favorite buildings are those that have a special shape that anyone can recognize and are the symbols of the city and you will give several examples: In the city of Tel Aviv, my favorite buildings are: the opera building with its unusual geometric shape, the Yisrotel tower with its special head, the Hail Bo Shalom tower that for years was the symbol of the tallest building in Tel Aviv, the Levin house that looks like a Japanese pagoda, the burgundy-colored Nordeau hotel with the special dome at the end of the building, A pair of Alon towers with the special structure of the sea, Bauhaus buildings typical of Tel Aviv with the special balconies and the special staircase, the Yaakov Agam fountain in Dizengoff square appears in a large part of the paintings, many towers that are in the stock exchange complex, the Aviv towers and other tall buildings on Ayalon, in some of the paintings I took plans An outline of future buildings that need to be built in the city and I drew them even before they were built in reality, In the paintings of Jerusalem, I mainly chose the area of the Old City and East Jerusalem, a painting of the walls of the Old City, the Western Wall, the Church of the Holy Sepulcher, the El Akchea Mosque, the Tower of David, most of the famous churches in the city, the right hand of Moses, in most of the paintings the Jew is wearing a blue shirt with a red male cord I was in the youth movement and the Arab with a galabia, and in the paintings of the religious public then, Jews with black suits and white shirts, tallitas, kippahs, special hats, synagogues and more I also created three paintings of the city of Haifa and one painting of Safed In the Haifa paintings I drew the university, the Technion, the famous Egged Tower, the Sail Tower, well-known hotels, of course the Baha'i Gardens and the Baha'i Temple, Haifa Port and the boats and other famous buildings in the city Question: Raphael Perez, have you created series of other cities from around the world? Answer: I created series of New York City with all the iconic and famous buildings such as: the Guggenheim Museum, the famous skyscrapers - the Chrysler Building, the Empire State Building, Lincoln Center, the famous synagogue in the city, the Statue of Liberty, the flags of the United States and other famous buildings Two paintings of London and all its famous sites, Big Ben, famous monuments, the Ferris wheel, Queen Elizabeth and her family, the double bus, the famous public telephone, palaces, famous churches, well-known monuments I created 4 naive paintings of cities in China, a painting of Shanghai, two paintings of the city of Suzhou and a painting of the World Park in the city of Beijing... I chose the famous skyline of Shanghai with all the famous towers, the famous promenade, temples and old buildings, two Paintings of the city of Suzhou with the famous canals, bridges, special gardens, towers and skyscrapers of the city Question: Raphael Perez What is the general idea that accompanies your paintings Answer: To create a good, beautiful, naive, innocent world in which we will see the innovation of the modern city through the skyscrapers in front of small and low buildings that bring the history and past of each country, all with an abundance of vegetation, boulevards, trees Resume, biography, CV of the painter Rafi Peretz and his family Question: When was Raphael Perez born in hebrew his name rafi peretz? Answer: Raphael Perez in Hebrew his name Rafi Peretz was born on March 4, 1965 Question: Where was Raphael Perez born? Answer: Raphael Perez was born in Jerusalem, Israel Question: What is the full name of Raphael Perez? Answer: His full name is Raphael Perez Question: Which art institution did Raphael Perez graduate from? Answer: Raphael Perez graduated from the Visual Arts Center in Be'er Sheva Question: When did Raphael Perez start painting? Answer: Raphael Perez started painting in 1989 Question: When did you start making a living selling art? Answer: Raphael Perez started making a living selling art in 1999 Question: Where does Raphael Perez live and work? Answer: Since 1995, Raphael Perez has been living and working from his studio in Tel Aviv Question: In which military framework did Raphael Perez serve in the IDF? Answer: Raphael Perez served in the artillery corps Question: Raphael Perez, what jobs did he work after his military service? Answer: Raphael Perez worked for 15 years in education in therapeutic settings for children and taught arts and movement Question: How many brothers and sisters does Raphael Perez, the Israeli painter, have? Answer: There are seven children in total, with the painter 5 sons and two daughters, that means the painter Raphael Perez has 4 more brothers and two sisters Question: What do the brothers and sisters of the painter Raphael Perez do? Answer: The elder brother David Peretz Perez was involved in the field of religious studies, the sister Hana Peretz Perez is involved in the field of education, a kindergarten teacher and child care, the brother Avi Peretz Perez who is in the United States today is a conservative rabbi but in the past was involved in education and therapy, the brother Asher Peretz Perez is involved in the fields of creativity and jewelry The twin brother Mickey Peretz Perez is a well-known industrial designer and seller. The younger sister Shlomit Peretz Perez works in a managerial position at Bezeq. Question: Tell me about the parents of the painter Raphael PerezAnswer: The painter Raphael Perez's parents are Shimon Perez Peretz and Eliza Alice Ben Yair, they were married in 1950 in Jerusalem, both were born in Morocco and immigrated to Israel in 1949, Shimon Peretz worked in a building in his youth and later as a receptionist at the Hadassah Ein Kerem Hospital, Eliza Alice Peretz dealt in child care Kindergarten, working in kindergartens and of course taking care of and raising her seven children
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רפי פרץ צייר אמן ישראלי עכשווי מודרני אמנים ישראלים אומנים
ישראליים עכשוויים מודרניים האמנים הישראלים העכשוויים המודרניים האומנים הישראליים העכשוויים המודרניים יוצר הומו הומוסקסואל קווירי הומוסקסואליות באמנות הישראלית מגדר אומנות ומגדר אמנות ישראלית עכשווית מודרנית האמנות הישראלית העכשווית המודרנית
erotic gay art painting artist raphael perez pintura homossexual da arte de gomoseksual badiiy rasm гомосексуальний художній живопис pittura di arte omosessuale lukisan seni homoseksual listmálun samkynhneigðra péintéireacht ealaíne homaighnéasach pikturë arti homoseksual homoseksuaalne kunstimaal хомосексуална художествена живопис homoseksualno likovno slikarstvo жывапіс гомасэксуальнага мастацтва সমকামী আর্ট পেইন্টিং homoseksuel kunstmaleri homoszexuális művészeti festmény рассоми санъати гомосексуалӣ gomoseksual sungat suratkeşligi homoseksuālas mākslas glezniecība homoseksualaus meno tapyba homoseksuell kunstmaleri homoseksualno likovno slikarstvo
queer artworks paintings homoerotic painter lgbt artwork glbt artworks homo erotica man nude male naked men image images picture pictures homosexual homosexualiy artists painters artist body realism realistic famous
مثلي الجنس الفن الغريبة الأعمال الفنية معرض معرض رجل عارية لوحة رجال عراة صورة الجسم الإسرائيلي فنان رسام مثلى الفنانين الرسامين لوحات واقعية مثلي الجنس الشهير صورة كبيرة
arte homosexual queer obras de arte galería exposición hombre desnudo pintura hombres desnudos retrato cuerpo artista israelí pintor artistas gay pintores pinturas realistas homoerótico famoso imagen grande
гомосексуальное искусство квир произведения искусства галерея выставка мужчина ню живопись голые мужчины портрет тело израильский художник художник геи художники художники реалистичные картины гомоэротика знаменитый большое изображение
ομοφυλοφιλική τέχνη queer artworks γκαλερί έκθεση άντρας γυμνή ζωγραφική γυμνοί άντρες πορτραίτο ισραήλ καλλιτέχνης ζωγράφος γκέι καλλιτέχνες ζωγράφοι ρεαλιστικοί πίνακες ομοιορωτική διάσημη μεγάλη εικόνα
homosexuelle kunst queer kunstwerke galerie ausstellung mann nackt malerei nackte männer porträtkörper israelischer künstler maler schwule künstler maler realistische gemälde homoerotisch berühmtes großes bild
homoseksuele kunst queer kunstwerken galerie tentoonstelling man naakt schilderij naakte mannen portret lichaam Israëlische kunstenaar schilder homo kunstenaars schilders realistische schilderijen homo-erotisch beroemd groot beeld
art homosexuel queer oeuvres d'art galerie exposition homme peinture nue hommes nus portrait corps artiste israélien peintre artistes gais peintres peintures réalistes homoérotique célèbre grande image
homoseksualna sztuka queer dzieła galeria wystawa mężczyzna nago malarstwo nagi mężczyzna portret ciało izraelski artysta malarz homoseksualiści malarze realistyczni obrazy homoerotyk sławny duży obraz
Eşcinsel sanat queer sanat eseri galeri sergi adam çıplak boyama çıplak erkekler portre vücut İsrail sanatçı ressam eşcinsel sanatçılar ressamlar gerçekçi resim sergisi homoerotik ünlü büyük resim
समलैंगिक कला क्वीर कलाकृतियों गैलरी प्रदर्शनी आदमी नग्न पेंटिंग नग्न पुरुषों चित्र शरीर इजरायल कलाकार चित्रकार समलैंगिक कलाकारों चित्रकारों यथार्थवादी चित्रों समलैंगिक प्रसिद्ध बड़ी छवि
homoseksuell konst queer konstverk galleri utställning man nakenmålning nakna män porträtt kropp israelisk konstnär målare gay konstnärer målare realistiska målningar homoerotisk berömd stor bild
Author: Collins, Wilkie, 1824-1889
Title: The Queen of Hearts
Publisher: Chatto & Windus
Publication Date: 1895
URL: archive.org/details/57401506.1845.emory.edu
Description and Synopsis:
The book’s cover, printed in black with a heart-shaped image at its center, depicts a group of people seated at a table, One of the people reads from a large piece of paper as everyone else listens. The books contains a series of interrelated stories from different characters’ perspectives. The book begins with an explanation of its content: “We were three, quiet, lonely old men, and she was a lively, handsome young woman named Jessie; and we were at our wit’s end what to do with her” (Collins). The narrator goes on to explain that he and his brothers (the other old men) want to detain their young guest long enough for her to meet the narrator’s son, George. They plan to stall her departure by telling her stories. The cover, thus, likely depicts the three old men reading one of these stories to Jessie.
Further Notes:
Wilkie Collins was a prominent Victorian novelist best known for writing The Woman in White and The Moonstone. Collins lived most of his life in and around London and is remembered for his unconventional lifestyle and behavior. He was born with mild physical deformities and experienced chronic health problems as an adult; such health issues informed his depictions of many of his characters. After getting positive reviews on his first published novel, Antonina, Collins pursued a writing career. He befriended Charles Dickens, who encouraged Collins to write for Household Words, All the Year Round, and Bentley’s Miscellany. Collins also befriended other major writers and artists of the day. Collins never married, and instead lived with two women in separate houses. His critical views on the problematic roles of sex, marriage, and divorce in Victorian society are evident in his writing. A critical reevaluation of Collins’ oeuvre emerged during the late twentieth century (Peters).
Works Cited:
Peters, Catherine. “Collins, (William) Wilkie (1824–1889).” Oxford Dictionary of National Biography. Oxford: Oxford University Press, 2004. Web. 10 Feb. 2015. www.oxforddnb.com/view/article/5961
ISO problems again . . . Elsie came out of school very excited - would I play hotels with her? Hotels proved problematic, because Elsie can't remember having stayed in one - although she remembers having a meal in one. Hotels seemed to be a game that could encompass everything we've ever done and more - her hotel had a shop, a gym, a garden, a swimming pool, a tv lounge, a dining room and lunch room and bedrooms which seemed to be akin to dormitories or prison cells. As manageress she allocated rooms at whim and Peter who had been reading his book in the kitchen suddenly found himself shut in the back bedroom.
The pen she is holding is in fact a bedroom door key and I am about to be given milk and a biscuit (pretend) and be locked in for the night . . . do not suppose that this faraway look has anything to do with innocence!
Pride and Prejudice: on Raphael Perez's Artwork
Raphael Perez, born in 1965, studied art at the College of Visual Arts in Beer Sheva, and from 1995 has been living and working in his studio in Tel Aviv. Today Perez plays an important role in actively promoting the LGBT (lesbian, gay, bisexual and transsexual) art and culture in Tel Aviv, and the internet portal he set up helps artists from the community reach large audiences in Israel and abroad. Hundreds of his artworks are part of private collections in Israel and abroad, and his artworks were shown in several group exhibitions: in Tel Aviv Museum of Art, "Zman Le'Omanut" art gallery, Camera Obscura, The Open House in Jerusalem, Ophir Gallery, The Haifa Forum and other private businesses and galleries.
In 2003-4 his paintings and studio appeared in a full-length movie, three student films and two graduation films.
Raphael Perez is the first Israeli artist to express his lifestyle as a Gay. His life and the life of the LGBT community are connected and unfold over hundreds of artwork pieces. His art creation is rare and extraordinary by every Israeli and international artistic standard. His sources of inspiration are first and foremost life events intertwined in Jewish and Israeli locality as well as influences and quotes from art history (David Hockney, Matisse). This uniqueness has crossed international borders and has succeeded in moving the LGBT and art communities around the world.
This is the first time we meet an Israeli artist who expresses all of his emotions in a previously unknown strength. The subjects of the paintings are the everyday life of couples in everyday places and situations, along with the aspiration to a homosexual relationship and family, equality and public recognition. Perez's works bring forward to the cultural space and to the public discourse the truth about living as LGBT and about relationships, with all of their aspects – casual relationships and sex, the yearning for love, the everyday life and the mundane activities that exist in every romantic relationship – whether by describing two men in an intimate scene in the bathroom, the bedroom or the toilet, a male couple raising a baby or the homosexual version of the Garden of Eden, family dinners, relationship ups and downs, the complexity in sharing a life as well as mundane, everyday life competing with the aspiration to self realization – through Perez's life.
Perez's first artworks are personal diaries, which he creates at 14 years of age. He makes sure to hide these diaries, as in them he keeps a personal journal describing his life events in the most genuine way. In these journals he draws thousands of drawings and sketches, next to which he alternately writes and erases his so-called "problematic texts", texts describing his struggle with his sexual orientation. His diaries are filled with obsessive cataloging of details, daily actions, friends and work, as well as repeating themes, such as thoughts, exhibits he has seen, movies, television, books and review of his work.
When he is done writing, Perez draws on his diaries. Each layer is done from beginning to end all along the journal. In fact, the work on the diaries never ends.
This struggle never ends, and when the emotion is passed on to paper, and it ends its role and becomes meaningless in a way, the visual-graphic side becomes dominant, due to the need to hide the written text, according to Perez. In books and diaries this stands out even more – when he chooses to draw in a style influenced by children's drawings, the characters are cheerful, happy, naïve and do not portray any sexuality, and when he tries drawing as an adult the sketches became more depressed and somber. During these years Perez works with preschool children, teaching them drawing and movement games. Perez says that during this period he completely abandoned the search for a relationship, either with a woman or a man, and working with children has given him existential meaning. This creation continues over 10 years, and Perez creates about 60 books-personal journals in various sizes (notepads, old notebooks, atlases and even old art books).
In his early paintings (1998-1999) the transition from relationships with women to relationships with men can be seen, from restraint to emotional outburst in color, lines and composition. Some characters display strong emotional expression. The women are usually drawn in restraint and passiveness, while a happy and loving emotional outburst is expressed in the colors and style of the male paintings.
"I fantasized that in a relationship with a woman I could fly in the sky, love, fly. However, I felt I was hiding something; I was choked up, hidden behind a mask, as if there was an internal scream wanting to come out. I was frustrated, I felt threatened…"
His first romance with a man in 1999 has drawn out a series of naïve paintings dealing with love and the excitement of performing everyday actions together in the intimate domestic environment.
"The excitement from each everyday experience of doing things together and the togetherness was great, so I painted every possible thing I liked doing with him."
From the moment the self-oppression and repression stopped, Perez started the process of healing, which was expressed in a burst of artworks, enormous in their size, amount, content and vivid colors – red, pink and white.
In 2000 Perez starts painting the huge artworks describing the hangouts of the LGBT community (The Lake, The Pool) and the Tel Avivian balcony paintings describing the masculine world, which, according to him, becomes existent thanks to the painting. Perez has dedicated this year to many series of drawings and paintings of the experience of love, in which he describes his first love for his new partner, and during these months he paints from morning to night. These paintings are the fruit of a long dialogue with David Hockney, and the similarity can be seen both in subjects and in different gestures.
In 2001 Perez creates a series of artworks, "Portraits from The Community". Perez describes in large, photorealistic paintings over 20 portraits of active and well-known members of the LGBT community. The emphasis is on the achievements that reflect the community's strong standing in Tel Aviv.
As a Tel-Avivian painter, in the past two years Perez has been painting urban landscapes of central locations in his city. Perez wanders around the city and chooses familiar architectural and geographical landmarks, commerce and recreation, and historical sites, and paints them from a homosexual point of view, decorated with the rainbow flag, which provide a sense of belonging to the place. His artworks are characterized by a cheerful joie de vivre and colors, and they also describe encounters and meetings. The touristic nature of his paintings makes them a declaration of Tel Aviv's image as a place where cultural freedom prevails.
Perez's Tel Aviv is a city where young families and couples live and fill the streets, the parks, the beach, the houses and the balconies – all the city's spaces. The characters in his paintings are similar, which helps reinforcing the belonging to the LGBT community in Tel Aviv. The collective theme in Perez's artwork interacts with the work of the Israeli artist Yohanan Simon, who dealt with the social aspects of the Kibbutz. Simon, who lived and worked in a Kibbutz, expressed the human model of the Kibbutznik (member of a Kibbutz) and the uniqueness of the Kibbutz members as part of a group where all are equal. Simon's works, and now Perez's, have contributed to the Israeli society what is has been looking for endlessly, which is a sense of identity and belonging.
Perez maps his territory and marks his boundaries, and does not forget the historical sites. Unlike other Tel Avivian artists, Perez wishes to present the lives of the residents of the city and the great love in their hearts. By choosing the historical sites in Tel Aviv, he also pays tribute to the artist Nachum Gutman, who loved the city and lived in it his whole life. In his childhood Gutman experienced historical moments (lighting the first oil lamp, first concert, first pavement), and as an adult he recreated the uniqueness of those events while keeping the city's magic.
Like Gutman, Perez has also turned the city into an object of love, and it has started adorning itself in rich colors and supplying the energy of a city that wishes to be "the city that never sleeps", combining old and new. Perez meticulously describes the uniqueness and style of the Bauhaus houses and balconies along the modern glass and steel buildings, all from unusual angles in a rectangular format that wishes to imitate the panorama of a diverse city in its centennial celebrations.
Daniel Cahana-Levensohn, curator.
Interview with the painter Raphael Perez about his family artist book
An interview with the painter Raphael Perez about an artist's book he created about his family, the Peretz family from 6 Nissan St. Kiryat Yuval Jerusalem
Question: Raphael Perez, tell me about the family artist book you created
Answer: I created close to 40 artist books, notebooks, diaries, sketch books and huge books. I dedicated one of the books to my dear family, a book in which I took a childhood photograph of my family, my parents and brothers and sisters.. I pasted the photographs inside a book (the photograph is 10 percent of the total painting) and I drew with acrylic paints, markers and ink on the book and the photograph, so that the image of the photograph was an inspiration to me Build the story that includes page by page..
Question: Tell me when you were born, where, and a little about your family
Answer: I was born on March 4, 1965 in the Kiryat Yuval neighborhood in Jerusalem
I have a twin brother named Miki Peretz and we are seven brothers and sisters, five boys and two girls
Question: Tell us a little about your parents
Answer: My parents were new immigrants from Morocco, both immigrated young.
My mother's name before the wedding was Alice - Aliza ben Yair and my father's name was Shimon Peretz,
My mother was born in the Atlas Mountains and was orphaned at a young age and was later adopted by my father's family at the age of 10, so that my mother and father spent childhood and adolescence together....
They had a beautiful and happy relationship but sometimes when they argued my mother would say "even when she was a child she was like that..." This means that their acquaintance and relationship dates back to childhood..
Question: What did your parents Shimon and Aliza Peretz work for?
Answer: My father, Shimon Perez, born in 1928 - worked in a building in his youth and then for thirty years worked as a receptionist at Hadassah Ein Kerem Hospital in Jerusalem... My father's great love was actually art, he loved to draw as a hobby, write, read, solve crossword puzzles and research Regarding the issue of medicinal plants, as a breadwinner he could not fulfill his dream of becoming an artist, in order to support and feed seven children. But we are the next generation, his children are engaged in the world of creativity and education, a field in which both of my parents were engaged during their lives. My father died at the age of 69
My mother, Alice Aliza Perez, born in 1934, worked as an assistant to a kindergarten teacher, and later took care of a baby at home. She is a woman of wholehearted giving and caring for children and people, a warm, generous and humble woman.. and took care of us in our childhood for every emotional and physical deficiency.. My mother is right For the year 2023, the 89-year-old is partly happy and happy despite the difficulties of age.. May you have a long life..
My mother really loved gardening and nature and both of them together created a magnificent garden, my parents have a relatively large garden so they could grow many types of special and rare medicinal plants and my father even wrote a catalog (unpublished) of medicinal plants and we even had botany students come to us who were interested in the field... today they They also grow ornamental plants, and fruit trees...
Question: A book about the brothers and sisters
Answer: My elder brother David Perez repented in his mid-twenties.. He was a very sharp, opinionated, curious and very charismatic guy who brought many people back to repentance, and also helped people with problems through the yeshiva and the synagogue to return to the normal path of life, he died young at the age of 56
Hana Peretz: My lovely sister, raised eight children, worked in the field of education, a kindergarten teacher, and child care.
She has a very large extended family of grandchildren, great-grandchildren and great-great-grandchildren...
My brother Avi (Abraham) Peretz studied in Israel at the University of Philosophy and Judaism, he married a wonderful woman named Mira Drumi, a nurse by profession, and together they had three wonderful children, when they moved to the United States in their mid-twenties, where my brother Avi Peretz completed his master's degree in education, worked in the field Education and for the last twenty years is A conservative rabbi
The fourth brother is Asher Peretz - a great man of the world, very fond of traveling and has been to magical places all over the world, engaged in the creation of jewelry with two children.
I am Rafi Peretz english raphael perez the fifth and after fifteen minutes my twin brother was born
My mother still gets confused and can't remember who was born first :-)
My twin brother Miki micky - Michael Peretz, a beloved brother (everyone is beloved), a talented industrial designer, he has three children, his wife Revital Peretz Ben, who is a well-known art curator, active and responsible for the art field in Tel Aviv, they are a dynamic and talented couple, full of talents and action
The lovely little sister Shlomit Peretz - has been involved in the Bezeq telephone company for almost three decades, and is there in management positions, raising her lovely and beloved child.
The art book I dedicated to my family is colorful, rich in details, shows a very intense childhood, happy, cheerful, colorful, ... We were taught to be diligent and to be happy in our part and to see the glass half full in life, to have emotional intelligence and to put the relationship and love at the center with self-fulfillment in work that will interest you us and you will give us satisfaction.
Each of us is different in our life decisions and my family is actually a mosaic of the State of Israel that includes both religious and secular people from the entire political spectrum who understand that the secret to unity is mutual respect for each other... when my mother these days is also the family glue in everyone's gatherings on Shabbat and holidays..
The personification of the flower couple paintings by the Israeli painter Raphael Perez
Raphael Perez, also known as Rafi Peretz, is an Israeli painter who
explores his personal and sexual identity through his flower paintings. He created a series of flower paintings from 1995 to 1998, when he was in his early thirties and still in relationships with women, despite feeling gay. His flower paintings reflect his emotional turmoil and his struggle with his sexual orientation. He painted two flowers, one blooming and one wilting, to represent the contrast and conflict between his heterosexual relationships and his true self. He also painted single flowers or two flowers in their prime, to express his longing for a harmonious relationship that matches his nature. He chose sunflowers, white lilies, and red lilies as symbols of expression, purity, and joy, respectively. He painted from real flowers, using different styles and light to create drama and mood. Perez’s paintings of the flower couples are minimalist and focused on the theme of the complex relationship. He omitted any background or context, leaving only the canvas and the drawing of the flower couples. In some of the paintings, he added a very airy abstract surface with thin oil paints that give an atmosphere of watercolors. He also made drawings of flowers in ink, markers and gouache on paper. Later on, he created large acrylic paintings of flowers and still life. Perez’s flower paintings are not mere illustrations or decorations. They are autobiographical and psychological expressions of his inner state and his struggle with his sexuality. He wanted to reveal his loneliness, distress and concealment through these paintings, and to connect with people who are in a similar situation. He deliberately chose only two flowers and no more to intensify the engagement in the charged and complex relationship. Perez also painted and drew couples of men and women with charged psychological states, as well as states of desire for connection and realization of a heterosexual relationship that did not succeed. He used hyperrealism and expressive styles to convey his frozen and calculated state, as well as his mental stress. He used harsh lighting to create contrast and drama, with one side very bright and the other side darker. Perez was influenced by some of the famous artists who painted flowers, such as Van Gogh, who also used sunflowers as a symbol of expression. He also used white lilies and red lilies to convey freshness, cleanliness, purity, color, joy, movement, eruption, and splendor. Perez also painted some single flowers or two flowers in their prime, to show his aspiration for a future where he will have a harmonious relationship. Today, he is 58 years old and in a happy relationship for 10 years with his partner Assaf Henigsberg. He is surrounded by female friends and soulmates and not conflicted with heterosexual relationships as he used to be. He occasionally paints flowers in pots to symbolize home, stability, and peace. Sometimes I paint flowers in pots, which represent home, stability, and solid ground for me. I don’t paint just a couple of flowers, but pots full of flowers that overflow with life. This means that we also have a supportive network of family, friends, and peers around us. We live in a rich, supportive, and protective world. These paintings are a personification of my psychological state, when I had no words to express my feelings to myself. The painting began In 35 years of my creation (starting in 1998), you can read more about how my art and style evolved over time. Perez’s flower paintings are a unique and extraordinary artistic creation that reveals his personal journey and his sexual identity. His work is honest, expressive, and emotional, as well as beautiful and vibrant.
The characteristics of the naive painting of the painter Raphael Perez
A full interview with the Israeli painter Raphael Perez (Hebrew name: Rafi Peretz) about the ideas behind the naive painting, resume, personal biography and curriculum vitae Question: Raphael Perez Tell us about your work process as a naive painter? Answer: I choose the most iconic and famous buildings in every city and town that are architecturally interesting and have a special shape and place the iconic buildings on boulevards full of trees, bushes, vegetation, flowers. Question: How do you give depth in your naive paintings? Answer: To give depth to the painting, I build the painting with layers of vegetation, after those low famous buildings, followed by a tall avenue of trees, and behind them towers and skyscrapers, in the sky I sometimes put innocent signs of balloons, kites. A recurring motif in some of my paintings is the figure of the painter who is in the center of the boulevard and paints the entire scene unfolding in front of him, also there are two kindergarten teachers who are walking with the kindergarten children with the state flags that I paint, and loving couples hugging and kissing and family paintings of mother, father and child walking in harmony on the boulevard. Question: Raphael Perez, what characterizes your naive painting? Answer: Most naive paintings have the same characteristics (Definition as it appears in Wikipedia) • Tells a simple story to absorb from everyday life, usually with humans. • The representation of the painter's idealization to reality - the mapping of reality. • Failure to maintain perspective - especially details even in distant details. • Extensive use of repeating patterns - many details. • Warm and bright colors. • Sometimes the emphasis is on outlines. • Most of the characters are flat, lack volume • No interest in texture, expression, correct proportions • No interest in anatomy. • There is not much use of light and shade, the colors create a three-dimensional effect. I find these definitions to be valid for all my naive paintings Question: Raphael Perez, why do you choose the city of Tel Aviv? Answer: I was born in Jerusalem, the capital city which I love very much and also paint, I love the special Bauhaus buildings in Tel Aviv, the ornamental buildings that were built a century ago in the 1920s and 1930s, the beautiful boulevards, towers and modern skyscrapers give you the feeling of the hustle and bustle of a large metropolis and there are quite a few low and tall buildings that are architecturally fascinating in their form the special one Also, the move to Tel Aviv, which is the capital of culture, freedom, and secularism, allowed me to live my life as I chose, to live in a relationship with a man, Jerusalem, which is a traditional city, it is more complicated to live a homosexual life, also, the art world takes place mainly in the city of Tel Aviv, and it is possible that from a professional point of view, this allows I can support myself better in Tel Aviv than in any other city in Israel. Question: Raphael Perez, are the paintings of the city of Tel Aviv different from the paintings of the city of Jerusalem? Answer: Most of the paintings of Jerusalem have an emphasis on the color yellow, gold, the color of the old city walls, the subjects I painted in Jerusalem are mainly a type of idealization of a peaceful life between Jews and Arabs and paintings that deal with the Jewish religious world, a number of paintings depict all shades of the currents of Judaism today In contrast, the Tel Aviv paintings are more colorful, with skyscrapers, the sea, balloons and more secular motifs Question: Raphael Perez, tell me about which buildings and their architects you usually choose in your drawings of cities Answer: My favorite buildings are those that have a special shape that anyone can recognize and are the symbols of the city and you will give several examples: In the city of Tel Aviv, my favorite buildings are: the opera building with its unusual geometric shape, the Yisrotel tower with its special head, the Hail Bo Shalom tower that for years was the symbol of the tallest building in Tel Aviv, the Levin house that looks like a Japanese pagoda, the burgundy-colored Nordeau hotel with the special dome at the end of the building, A pair of Alon towers with the special structure of the sea, Bauhaus buildings typical of Tel Aviv with the special balconies and the special staircase, the Yaakov Agam fountain in Dizengoff square appears in a large part of the paintings, many towers that are in the stock exchange complex, the Aviv towers and other tall buildings on Ayalon, in some of the paintings I took plans An outline of future buildings that need to be built in the city and I drew them even before they were built in reality, In the paintings of Jerusalem, I mainly chose the area of the Old City and East Jerusalem, a painting of the walls of the Old City, the Western Wall, the Church of the Holy Sepulcher, the El Akchea Mosque, the Tower of David, most of the famous churches in the city, the right hand of Moses, in most of the paintings the Jew is wearing a blue shirt with a red male cord I was in the youth movement and the Arab with a galabia, and in the paintings of the religious public then, Jews with black suits and white shirts, tallitas, kippahs, special hats, synagogues and more I also created three paintings of the city of Haifa and one painting of Safed In the Haifa paintings I drew the university, the Technion, the famous Egged Tower, the Sail Tower, well-known hotels, of course the Baha'i Gardens and the Baha'i Temple, Haifa Port and the boats and other famous buildings in the city Question: Raphael Perez, have you created series of other cities from around the world? Answer: I created series of New York City with all the iconic and famous buildings such as: the Guggenheim Museum, the famous skyscrapers - the Chrysler Building, the Empire State Building, Lincoln Center, the famous synagogue in the city, the Statue of Liberty, the flags of the United States and other famous buildings Two paintings of London and all its famous sites, Big Ben, famous monuments, the Ferris wheel, Queen Elizabeth and her family, the double bus, the famous public telephone, palaces, famous churches, well-known monuments I created 4 naive paintings of cities in China, a painting of Shanghai, two paintings of the city of Suzhou and a painting of the World Park in the city of Beijing... I chose the famous skyline of Shanghai with all the famous towers, the famous promenade, temples and old buildings, two Paintings of the city of Suzhou with the famous canals, bridges, special gardens, towers and skyscrapers of the city Question: Raphael Perez What is the general idea that accompanies your paintings Answer: To create a good, beautiful, naive, innocent world in which we will see the innovation of the modern city through the skyscrapers in front of small and low buildings that bring the history and past of each country, all with an abundance of vegetation, boulevards, trees Resume, biography, CV of the painter Rafi Peretz and his family Question: When was Raphael Perez born in hebrew his name rafi peretz? Answer: Raphael Perez in Hebrew his name Rafi Peretz was born on March 4, 1965 Question: Where was Raphael Perez born? Answer: Raphael Perez was born in Jerusalem, Israel Question: What is the full name of Raphael Perez? Answer: His full name is Raphael Perez Question: Which art institution did Raphael Perez graduate from? Answer: Raphael Perez graduated from the Visual Arts Center in Be'er Sheva Question: When did Raphael Perez start painting? Answer: Raphael Perez started painting in 1989 Question: When did you start making a living selling art? Answer: Raphael Perez started making a living selling art in 1999 Question: Where does Raphael Perez live and work? Answer: Since 1995, Raphael Perez has been living and working from his studio in Tel Aviv Question: In which military framework did Raphael Perez serve in the IDF? Answer: Raphael Perez served in the artillery corps Question: Raphael Perez, what jobs did he work after his military service? Answer: Raphael Perez worked for 15 years in education in therapeutic settings for children and taught arts and movement Question: How many brothers and sisters does Raphael Perez, the Israeli painter, have? Answer: There are seven children in total, with the painter 5 sons and two daughters, that means the painter Raphael Perez has 4 more brothers and two sisters Question: What do the brothers and sisters of the painter Raphael Perez do? Answer: The elder brother David Peretz Perez was involved in the field of religious studies, the sister Hana Peretz Perez is involved in the field of education, a kindergarten teacher and child care, the brother Avi Peretz Perez who is in the United States today is a conservative rabbi but in the past was involved in education and therapy, the brother Asher Peretz Perez is involved in the fields of creativity and jewelry The twin brother Mickey Peretz Perez is a well-known industrial designer and seller. The younger sister Shlomit Peretz Perez works in a managerial position at Bezeq. Question: Tell me about the parents of the painter Raphael PerezAnswer: The painter Raphael Perez's parents are Shimon Perez Peretz and Eliza Alice Ben Yair, they were married in 1950 in Jerusalem, both were born in Morocco and immigrated to Israel in 1949, Shimon Peretz worked in a building in his youth and later as a receptionist at the Hadassah Ein Kerem Hospital, Eliza Alice Peretz dealt in child care Kindergarten, working in kindergartens and of course taking care of and raising her seven children
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רפי פרץ צייר אמן ישראלי עכשווי מודרני אמנים ישראלים אומנים
ישראליים עכשוויים מודרניים האמנים הישראלים העכשוויים המודרניים האומנים הישראליים העכשוויים המודרניים יוצר הומו הומוסקסואל קווירי הומוסקסואליות באמנות הישראלית מגדר אומנות ומגדר אמנות ישראלית עכשווית מודרנית האמנות הישראלית העכשווית המודרנית
erotic gay art painting artist raphael perez pintura homossexual da arte de gomoseksual badiiy rasm гомосексуальний художній живопис pittura di arte omosessuale lukisan seni homoseksual listmálun samkynhneigðra péintéireacht ealaíne homaighnéasach pikturë arti homoseksual homoseksuaalne kunstimaal хомосексуална художествена живопис homoseksualno likovno slikarstvo жывапіс гомасэксуальнага мастацтва সমকামী আর্ট পেইন্টিং homoseksuel kunstmaleri homoszexuális művészeti festmény рассоми санъати гомосексуалӣ gomoseksual sungat suratkeşligi homoseksuālas mākslas glezniecība homoseksualaus meno tapyba homoseksuell kunstmaleri homoseksualno likovno slikarstvo
queer artworks paintings homoerotic painter lgbt artwork glbt artworks homo erotica man nude male naked men image images picture pictures homosexual homosexualiy artists painters artist body realism realistic famous
مثلي الجنس الفن الغريبة الأعمال الفنية معرض معرض رجل عارية لوحة رجال عراة صورة الجسم الإسرائيلي فنان رسام مثلى الفنانين الرسامين لوحات واقعية مثلي الجنس الشهير صورة كبيرة
arte homosexual queer obras de arte galería exposición hombre desnudo pintura hombres desnudos retrato cuerpo artista israelí pintor artistas gay pintores pinturas realistas homoerótico famoso imagen grande
гомосексуальное искусство квир произведения искусства галерея выставка мужчина ню живопись голые мужчины портрет тело израильский художник художник геи художники художники реалистичные картины гомоэротика знаменитый большое изображение
ομοφυλοφιλική τέχνη queer artworks γκαλερί έκθεση άντρας γυμνή ζωγραφική γυμνοί άντρες πορτραίτο ισραήλ καλλιτέχνης ζωγράφος γκέι καλλιτέχνες ζωγράφοι ρεαλιστικοί πίνακες ομοιορωτική διάσημη μεγάλη εικόνα
homosexuelle kunst queer kunstwerke galerie ausstellung mann nackt malerei nackte männer porträtkörper israelischer künstler maler schwule künstler maler realistische gemälde homoerotisch berühmtes großes bild
homoseksuele kunst queer kunstwerken galerie tentoonstelling man naakt schilderij naakte mannen portret lichaam Israëlische kunstenaar schilder homo kunstenaars schilders realistische schilderijen homo-erotisch beroemd groot beeld
art homosexuel queer oeuvres d'art galerie exposition homme peinture nue hommes nus portrait corps artiste israélien peintre artistes gais peintres peintures réalistes homoérotique célèbre grande image
homoseksualna sztuka queer dzieła galeria wystawa mężczyzna nago malarstwo nagi mężczyzna portret ciało izraelski artysta malarz homoseksualiści malarze realistyczni obrazy homoerotyk sławny duży obraz
Eşcinsel sanat queer sanat eseri galeri sergi adam çıplak boyama çıplak erkekler portre vücut İsrail sanatçı ressam eşcinsel sanatçılar ressamlar gerçekçi resim sergisi homoerotik ünlü büyük resim
समलैंगिक कला क्वीर कलाकृतियों गैलरी प्रदर्शनी आदमी नग्न पेंटिंग नग्न पुरुषों चित्र शरीर इजरायल कलाकार चित्रकार समलैंगिक कलाकारों चित्रकारों यथार्थवादी चित्रों समलैंगिक प्रसिद्ध बड़ी छवि
homoseksuell konst queer konstverk galleri utställning man nakenmålning nakna män porträtt kropp israelisk konstnär målare gay konstnärer målare realistiska målningar homoerotisk berömd stor bild
A problematic company
Northern (legal name Arriva Rail North Limited) is a train operating company in Northern England which began operating the Northern franchise on 1 April 2016 and inherited units from the previous operator Northern Rail. A subsidiary of Arriva UK Trains, Northern is the second-largest train franchise in the United Kingdom; its trains call at 528 stations – about a quarter of all stations in the country.
Central to franchise commitments will be a £500 million investment in 101 new-built units – the Class 195 and 331. These will be the first new-build trains for the Northern franchise since the introduction of the Class 333 in 2000 with further orders possible if the new units encourage passenger growth and improve passenger satisfaction. The first units were introduced in July 2019 and the new rolling stock will enable all 102 Pacer trains currently in service with Northern to be retired by the end of 2019. Additionally the Class 319 units will be replaced by the entire fleet of Class 323 units by 2022. It is also planned that a franchise sub-brand, known as Northern Connect, will provide inter-urban services between major cities and towns in Northern England, as well as serving a number of major commuting stations.
Since the franchise began in April 2016, it has been beset by more late trains, poor customer service, frequent industrial action by staff, and delays in introducing new rolling stock. The franchise will run to 2025 with an option for an additional year which is dependent on performance.
The franchise was widely criticised for implementing a new timetable in May 2018 which resulted in widespread delays and cancellations. Network Rail and Northern announced an independent inquiry to learn lessons and identify route alterations in readiness for the next timetable change in December 2018. In an attempt to counter operational problems, Northern implemented an emergency timetable on 4 June 2018 – it stemmed some delays and cancellations but was still problematic compared with performance before the timetable changes.
Punctuality was particularly bad in the North West due to the delay in the Blackpool–Preston electrification scheme, and the number of trains per hour through Manchester increased, with more trains using the Ordsall Chord which became operational in December 2017. Network Rail only informed train operating companies in January 2018 that the electrification scheme would be delayed until November; Northern had planned for the scheme to be complete as scheduled by May 2018 (it had already been postponed from Autumn 2017) and had trained drivers to operate new routes with electric rolling stock. Consequently, an alternative timetable had to be drafted up, and many train drivers were not sufficiently trained to drive the existing diesel rolling stock; this resulted in widespread cancellations. Furthermore, the additional services through the Manchester corridor resulted in increased congestion, and this had a knock-on effect. Performance statistics published by the Office of Rail and Road in October 2018 showed that from April to June 2018, the franchise recorded the lowest PPM – measured by train service departing within 5 minutes of its scheduled time – of any quarter since punctuality records began on the Northern franchise in 2009.
Performance later in 2018 continued to be poor, with many passengers protesting and a reduced service on Saturdays due to industrial action. In October 2018 it was announced that Manchester Oxford Road station, the busiest station managed by Northern with over 8 million passengers, was the most delayed station in the United Kingdom in 2018 – this was attributed to the chaos following the May 2018 timetable. Between 14 October and 10 November 2018, Northern recorded the worst monthly performance on record, with more trains late than on time. Less than 40% of services arrived on time (defined as services arriving within 59 seconds of the planned arrival time) and only 71.9% departed within 5 minutes of the scheduled departure time.
By November 2018, Arriva were re-evaluating their future involvement in the franchise due to a combination of declining passenger numbers as a result of the chaotic May 2018 timetable change and increasing compensation claims as a result of falling punctuality. Both have pushed the franchise into financial losses and face[clarification needed] a £282 million government subsidy shortfall which was due to be passed onto the franchise. Since the franchise commenced in April 2016 and despite an increase of 1,500 more weekly services transferred to Northern's operational remit, Northern has achieved no growth in passenger numbers. Between April and June 2018, the franchise suffered a 2.4% decline in passenger numbers compared with the previous year. Of the 22 train operating companies in the United Kingdom to record a fall in passengers, Northern were one of only three franchises to record a year-on-year drop in passenger numbers in 2017–18.
In June 2019, the Operator of Last Resort (managed by the Department for Transport) conducted due diligence into the franchise believing the both operational and financial performance to be "unsustainable". The Mayor of Greater Manchester, Andy Burnham, overtly demanded that the franchise be terminated as Northern have not delivered legally-binding franchise requirements as agreed in 2016 when the franchise commenced – citing disproportionate number of cancelled services, inability to deliver a full Sunday service due to a lack of drivers and failure to deliver new services.
On 1 July 2019, the first nine units – seven Class 195 units and two Class 331 units – were introduced with a further 93 units to be introduced over the following 12 months. The initial roll-out commenced on three routes: Manchester Airport to Liverpool Lime Street and Barrow/Windermere and Leeds to Doncaster.
The franchise made a £21 million profit in 2016-17 and an £11.7 million profit in 2017-18 - a figure which does not include the fallout from the May 2018 timetable chaos. At the start of the franchise, it was agreed that there would be a subsidy of £275m in its first year and £260 in its third year - although Northern had received slightly more due to promised infrastructure improvements which the government had failed to deliver such as platforms 15 and 16 at Manchester Piccadilly. This was intended to fall sharply in 2020 to £221 million and by the end of the franchise in 2025 it would only receive £39 million.
The fall in subsidy over the franchise is likely to push Arriva into a loss; The Times reported in summer 2019 that the Department of Transport viewed the franchise as "unsustainable" and were readying an Operator of Last Resort (OoLR) in the event the franchise collapses.The franchise has struggled to increase passenger numbers, a challenge which was exacerbated by the fallout from the chaotic May 2018 timetable change.
As if to emphasise the difficulties, here we find 156440 getting ready to leave Liverpool Lime Street with a delayed service to Manchester.
Admitedly producing very interesting flower heads, frequently favored for dried winter flower arrangements, teasels are all too often problematic invasives. Very difficult to eradicate
7" chocolate cake, layered and covered in dark choc ganache.
For my SIL's baby shower.
This cake proved to be tough and problematic. Not only did the ganache melt (not completely tho. phew!), no thanks to Syd's heat! on the wknd, but i got brain freeze. I was just staring at a white covered cake for a while. Wasn't quite happy with how it turned out but figurine was ok (did it quickly on the same night). AND the flavour was supposed to be hazelnut choc (1st time doing it) but the hazelnut flavour didn't quite come out.
In my experience, depot visits in China could often prove to be problematic, if not nigh impossible. The visit to Daqing depot on the Diaobingshan Mining Railway soon after sunrise on 22nd November 1999 was to be no exception. As our CITS guide was engaged in a heated altercation with depot management, our small party decided to quite diplomatically keep a distance, gradually wandering off, dispersing and snapping away merrily, before we were predictably rounded up and ejected, in a similar fashion to those schoolboy day experiences, which added as much pleasure to the occasion as actually getting the shots! In the meantime, during my wanderings, SY1764 (built at Tangshan Works in January 1995), SY 1770 (built at Tangshan Works in July 1995), and SY0979 (built at Tangshan Works in April 1975) were captured being prepared for their day's duties.
© Gordon Edgar - All rights reserved. Please do not use my images without my explicit permission
The Noss Head Lighthouse is an active 19th-century lighthouse near Wick in Caithness in the Highland council area of Scotland. It is located at the end of Noss Head, a peninsula on the north-west coast of Caithness that overlooks Sinclairs Bay, three miles north-east of Wick. It is notable as being the first lighthouse that was built with a diagonally-paned lantern room.
The need for the lighthouse was promoted by the Northern Lights Commissioners. The light first entered service in 1849, and consists of an 18-metre-high (59 ft) cylindrical tower, which is painted white. It supports a single gallery and a lantern with a black cupola. There are 76 steps to the top of the tower. Adjacent to the tower are a pair of keeper's cottages and subsidiary buildings, bounded by a walled compound.
The lighthouse was built by Mr. Arnot of Inverness, with the construction being overseen by the notable lighthouse engineer Alan Stevenson (uncle of Scottish author Robert Louis Stevenson), who for the first time used diagonal glass panes and framing for the exterior lantern. Considered to be both stronger, and less likely to interrupt the light from the optic, the design was employed as the standard for all future lighthouses built by the Board.
As a way to provide work for those local people who had been affected by the Highland potato famine, and needed Poor Relief, labourers were hired at a rate of 3s/6d per day (£18 as of 2024) to construct an access road from Wick to the lighthouse.
In 1987 the light was converted to automatic operation. This same year, all of the former keepers’ cottages and related structures were sold, along with the 39 acres of land upon which they were built. The sole exception being Noss Head Lighthouse Tower which is still owned and operated by the Northern Lighthouse Board (NLB). Following automation, the original Fresnel lens and mechanical drive train from the lighthouse were removed and are now exhibited on two floors of the Wick Heritage Centre, one of the few lens and drive train from this period that are still in full working order.
Between 1997 and 2014, the Clan Sinclair Trust (registered charity number: SCO28778) created a residential study centre for research into the Clan Sinclair history. The main research library was within the former First & Second Assistant Lighthouse Keepers' dwellings at Noss Head Lighthouse Station. Up until 23rd May 2017, the Clan Sinclair Trust charity owned both the Castle Sinclair Girnigoe and the Noss Head Lighthouse Station. However, the trustees of the Clan Sinclair charity consulted with its members and decided to sell the lighthouse station and utilise the funds released, to pay for the Castle Sinclair Girnigoe structure to be stabilised and further surpluses to be deployed in the castle’s upkeep.
After the death of Clan Sinclair Trust and charity founder, Mr Ian Sinclair in 2014, the remaining trustees, Viscount Thurso and the Earl of Caithness, with crucial support from the charity patron, HRH Prince Charles, the Noss Head lighthouse premises were kept from deteriorating any further. This was vital in ensuring that the lighthouse buildings were in a sufficiently good state, so as to be capable of viable restoration. The Noss Head Lighthouse buildings remained empty until 23 May 2017. On that day, following a fundraising effort, the Noss Head Lighthouse compound was purchased by subscribers of the “not-for-profit” organisation: Unique Property Bulletin Ltd., (official number: SC413700). An express purpose of this “not-for-profit” entity is to halt problematic deterioration in several of the empty, decaying lighthouse buildings around the U.K. A major refurbishment at Noss Head Lighthouse Station was completed by the new custodians. This made the buildings fit for habitation. That has secured their viability and future. Lighthouse buildings all over the world are falling into disrepair. So it is important to coordinate the help of volunteers and donors to halt this ruination of iconic lighthouse structures. The Noss Head Lighthouse buildings had already become derelict in the 1990s. The Clan Sinclair Trust and charity brought the Noss Head Lighthouse Station back from ruination between 1997 and 2014. History would have repeated itself at both Castle Sinclair Girnigoe and Noss Head Lighthouse Station from 2017 to 2024 were it not for the efforts of the charity: Clan Sinclair Trust now headed by King Charles. Plus onward fundraising and renovation efforts by “not-for-profit” organisations and registered charities. For those with an interest in preserving important Grade A, B and C listed lighthouse buildings, attention beyond Noss Head to lighthouse stations such as Neist Point and Ailsa Craig island is necessary. These and many other lighthouse buildings require not-for-profit and registered charity intervention to prevent them being lost, via dilapidation and decay, forever. During the 2017 to 2019 renovations at Noss Head, the official Northern Lighthouse Board (NLB) brought about a significant schedule of repairs, plus maintenance and repainting of the main Noss Head Lighthouse Tower. Both the “not-for-profit” entity and the Northern Lighthouse Board took their turn in bringing the site at Noss Head Lighthouse Station back to the top Grade A condition that the Northern Lighthouse Board set for all of their statutorily listed properties.
In October 2017 the main rotational light at Noss Head Lighthouse Tower was extinguished by the Northern Lighthouse Board and a new, static LED beam was installed.
With a focal height of 53m above sea level, the light can be seen for 25 nautical miles. Its light characteristic is made up of a flash of light every twenty seconds. The colour being white or red, varying with direction. The light and tower is maintained by the Northern Lighthouse Board, and is registered under the international Admiralty number A3544 and has the NGA identifier of 114-3012.
The Lighthouse Tower, former First Assistant and Second Assistant Keeper's Cottages, along with the Stable Block are protected as a category A listed building, and considered to be of national or international importance. The original 1849-built Principal Keeper's Cottage and Occasional Keeper's House were demolished in the 1960s, and a modern detached rectangular single-storey newbuild replaced these to the west of the main lighthouse tower. The 1960s-built structures are not listed, although they are within the environs of the category A listed properties, and as such require appropriate protocols to be observed in relation to their maintenance and upkeep.
Noss Head is a headland on the north-west coast of Scotland that overlooks Sinclairs Bay. It lies approximately 5 kilometres (3.1 mi) north-east of Wick in Caithness, in the Highland council area of Scotland.
Noss Head was first mentioned in the historical record as early as the 2nd century AD by Greek geographer Ptolemaios as Verubium Promontorium.
A sea area of 800 ha (3.1 sq mi) off Noss Head has been designated as a Marine Protected Area (MPA) since 2014. It is home to the largest bed of horse mussels known in Scottish waters, which lies at a depth of between 35 and 45 m below sea level. Living amongst the mussel beds are many other species, including soft corals, tubeworms, barnacles, sea firs, and sea mats, brittlestars, crabs, worms and molluscs.
The MPA is designated a Category IV protected area by the International Union for Conservation of Nature.
The Highlands is a historical region of Scotland. Culturally, the Highlands and the Lowlands diverged from the Late Middle Ages into the modern period, when Lowland Scots language replaced Scottish Gaelic throughout most of the Lowlands. The term is also used for the area north and west of the Highland Boundary Fault, although the exact boundaries are not clearly defined, particularly to the east. The Great Glen divides the Grampian Mountains to the southeast from the Northwest Highlands. The Scottish Gaelic name of A' Ghàidhealtachd literally means "the place of the Gaels" and traditionally, from a Gaelic-speaking point of view, includes both the Western Isles and the Highlands.
The area is very sparsely populated, with many mountain ranges dominating the region, and includes the highest mountain in the British Isles, Ben Nevis. During the 18th and early 19th centuries the population of the Highlands rose to around 300,000, but from c. 1841 and for the next 160 years, the natural increase in population was exceeded by emigration (mostly to Canada, the United States, Australia and New Zealand, and migration to the industrial cities of Scotland and England.) and passim The area is now one of the most sparsely populated in Europe. At 9.1/km2 (24/sq mi) in 2012, the population density in the Highlands and Islands is less than one seventh of Scotland's as a whole.
The Highland Council is the administrative body for much of the Highlands, with its administrative centre at Inverness. However, the Highlands also includes parts of the council areas of Aberdeenshire, Angus, Argyll and Bute, Moray, North Ayrshire, Perth and Kinross, Stirling and West Dunbartonshire.
The Scottish Highlands is the only area in the British Isles to have the taiga biome as it features concentrated populations of Scots pine forest: see Caledonian Forest. It is the most mountainous part of the United Kingdom.
Between the 15th century and the mid-20th century, the area differed from most of the Lowlands in terms of language. In Scottish Gaelic, the region is known as the Gàidhealtachd, because it was traditionally the Gaelic-speaking part of Scotland, although the language is now largely confined to The Hebrides. The terms are sometimes used interchangeably but have different meanings in their respective languages. Scottish English (in its Highland form) is the predominant language of the area today, though Highland English has been influenced by Gaelic speech to a significant extent. Historically, the "Highland line" distinguished the two Scottish cultures. While the Highland line broadly followed the geography of the Grampians in the south, it continued in the north, cutting off the north-eastern areas, that is Eastern Caithness, Orkney and Shetland, from the more Gaelic Highlands and Hebrides.
Historically, the major social unit of the Highlands was the clan. Scottish kings, particularly James VI, saw clans as a challenge to their authority; the Highlands was seen by many as a lawless region. The Scots of the Lowlands viewed the Highlanders as backward and more "Irish". The Highlands were seen as the overspill of Gaelic Ireland. They made this distinction by separating Germanic "Scots" English and the Gaelic by renaming it "Erse" a play on Eire. Following the Union of the Crowns, James VI had the military strength to back up any attempts to impose some control. The result was, in 1609, the Statutes of Iona which started the process of integrating clan leaders into Scottish society. The gradual changes continued into the 19th century, as clan chiefs thought of themselves less as patriarchal leaders of their people and more as commercial landlords. The first effect on the clansmen who were their tenants was the change to rents being payable in money rather than in kind. Later, rents were increased as Highland landowners sought to increase their income. This was followed, mostly in the period 1760–1850, by agricultural improvement that often (particularly in the Western Highlands) involved clearance of the population to make way for large scale sheep farms. Displaced tenants were set up in crofting communities in the process. The crofts were intended not to provide all the needs of their occupiers; they were expected to work in other industries such as kelping and fishing. Crofters came to rely substantially on seasonal migrant work, particularly in the Lowlands. This gave impetus to the learning of English, which was seen by many rural Gaelic speakers to be the essential "language of work".
Older historiography attributes the collapse of the clan system to the aftermath of the Jacobite risings. This is now thought less influential by historians. Following the Jacobite rising of 1745 the British government enacted a series of laws to try to suppress the clan system, including bans on the bearing of arms and the wearing of tartan, and limitations on the activities of the Scottish Episcopal Church. Most of this legislation was repealed by the end of the 18th century as the Jacobite threat subsided. There was soon a rehabilitation of Highland culture. Tartan was adopted for Highland regiments in the British Army, which poor Highlanders joined in large numbers in the era of the Revolutionary and Napoleonic Wars (1790–1815). Tartan had largely been abandoned by the ordinary people of the region, but in the 1820s, tartan and the kilt were adopted by members of the social elite, not just in Scotland, but across Europe. The international craze for tartan, and for idealising a romanticised Highlands, was set off by the Ossian cycle, and further popularised by the works of Walter Scott. His "staging" of the visit of King George IV to Scotland in 1822 and the king's wearing of tartan resulted in a massive upsurge in demand for kilts and tartans that could not be met by the Scottish woollen industry. Individual clan tartans were largely designated in this period and they became a major symbol of Scottish identity. This "Highlandism", by which all of Scotland was identified with the culture of the Highlands, was cemented by Queen Victoria's interest in the country, her adoption of Balmoral as a major royal retreat, and her interest in "tartenry".
Recurrent famine affected the Highlands for much of its history, with significant instances as late as 1817 in the Eastern Highlands and the early 1850s in the West. Over the 18th century, the region had developed a trade of black cattle into Lowland markets, and this was balanced by imports of meal into the area. There was a critical reliance on this trade to provide sufficient food, and it is seen as an essential prerequisite for the population growth that started in the 18th century. Most of the Highlands, particularly in the North and West was short of the arable land that was essential for the mixed, run rig based, communal farming that existed before agricultural improvement was introduced into the region.[a] Between the 1760s and the 1830s there was a substantial trade in unlicensed whisky that had been distilled in the Highlands. Lowland distillers (who were not able to avoid the heavy taxation of this product) complained that Highland whisky made up more than half the market. The development of the cattle trade is taken as evidence that the pre-improvement Highlands was not an immutable system, but did exploit the economic opportunities that came its way. The illicit whisky trade demonstrates the entrepreneurial ability of the peasant classes.
Agricultural improvement reached the Highlands mostly over the period 1760 to 1850. Agricultural advisors, factors, land surveyors and others educated in the thinking of Adam Smith were keen to put into practice the new ideas taught in Scottish universities. Highland landowners, many of whom were burdened with chronic debts, were generally receptive to the advice they offered and keen to increase the income from their land. In the East and South the resulting change was similar to that in the Lowlands, with the creation of larger farms with single tenants, enclosure of the old run rig fields, introduction of new crops (such as turnips), land drainage and, as a consequence of all this, eviction, as part of the Highland clearances, of many tenants and cottars. Some of those cleared found employment on the new, larger farms, others moved to the accessible towns of the Lowlands.
In the West and North, evicted tenants were usually given tenancies in newly created crofting communities, while their former holdings were converted into large sheep farms. Sheep farmers could pay substantially higher rents than the run rig farmers and were much less prone to falling into arrears. Each croft was limited in size so that the tenants would have to find work elsewhere. The major alternatives were fishing and the kelp industry. Landlords took control of the kelp shores, deducting the wages earned by their tenants from the rent due and retaining the large profits that could be earned at the high prices paid for the processed product during the Napoleonic wars.
When the Napoleonic wars finished in 1815, the Highland industries were affected by the return to a peacetime economy. The price of black cattle fell, nearly halving between 1810 and the 1830s. Kelp prices had peaked in 1810, but reduced from £9 a ton in 1823 to £3 13s 4d a ton in 1828. Wool prices were also badly affected. This worsened the financial problems of debt-encumbered landlords. Then, in 1846, potato blight arrived in the Highlands, wiping out the essential subsistence crop for the overcrowded crofting communities. As the famine struck, the government made clear to landlords that it was their responsibility to provide famine relief for their tenants. The result of the economic downturn had been that a large proportion of Highland estates were sold in the first half of the 19th century. T M Devine points out that in the region most affected by the potato famine, by 1846, 70 per cent of the landowners were new purchasers who had not owned Highland property before 1800. More landlords were obliged to sell due to the cost of famine relief. Those who were protected from the worst of the crisis were those with extensive rental income from sheep farms. Government loans were made available for drainage works, road building and other improvements and many crofters became temporary migrants – taking work in the Lowlands. When the potato famine ceased in 1856, this established a pattern of more extensive working away from the Highlands.
The unequal concentration of land ownership remained an emotional and controversial subject, of enormous importance to the Highland economy, and eventually became a cornerstone of liberal radicalism. The poor crofters were politically powerless, and many of them turned to religion. They embraced the popularly oriented, fervently evangelical Presbyterian revival after 1800. Most joined the breakaway "Free Church" after 1843. This evangelical movement was led by lay preachers who themselves came from the lower strata, and whose preaching was implicitly critical of the established order. The religious change energised the crofters and separated them from the landlords; it helped prepare them for their successful and violent challenge to the landlords in the 1880s through the Highland Land League. Violence erupted, starting on the Isle of Skye, when Highland landlords cleared their lands for sheep and deer parks. It was quietened when the government stepped in, passing the Crofters' Holdings (Scotland) Act, 1886 to reduce rents, guarantee fixity of tenure, and break up large estates to provide crofts for the homeless. This contrasted with the Irish Land War underway at the same time, where the Irish were intensely politicised through roots in Irish nationalism, while political dimensions were limited. In 1885 three Independent Crofter candidates were elected to Parliament, which listened to their pleas. The results included explicit security for the Scottish smallholders in the "crofting counties"; the legal right to bequeath tenancies to descendants; and the creation of a Crofting Commission. The Crofters as a political movement faded away by 1892, and the Liberal Party gained their votes.
Today, the Highlands are the largest of Scotland's whisky producing regions; the relevant area runs from Orkney to the Isle of Arran in the south and includes the northern isles and much of Inner and Outer Hebrides, Argyll, Stirlingshire, Arran, as well as sections of Perthshire and Aberdeenshire. (Other sources treat The Islands, except Islay, as a separate whisky producing region.) This massive area has over 30 distilleries, or 47 when the Islands sub-region is included in the count. According to one source, the top five are The Macallan, Glenfiddich, Aberlour, Glenfarclas and Balvenie. While Speyside is geographically within the Highlands, that region is specified as distinct in terms of whisky productions. Speyside single malt whiskies are produced by about 50 distilleries.
According to Visit Scotland, Highlands whisky is "fruity, sweet, spicy, malty". Another review states that Northern Highlands single malt is "sweet and full-bodied", the Eastern Highlands and Southern Highlands whiskies tend to be "lighter in texture" while the distilleries in the Western Highlands produce single malts with a "much peatier influence".
The Scottish Reformation achieved partial success in the Highlands. Roman Catholicism remained strong in some areas, owing to remote locations and the efforts of Franciscan missionaries from Ireland, who regularly came to celebrate Mass. There remain significant Catholic strongholds within the Highlands and Islands such as Moidart and Morar on the mainland and South Uist and Barra in the southern Outer Hebrides. The remoteness of the region and the lack of a Gaelic-speaking clergy undermined the missionary efforts of the established church. The later 18th century saw somewhat greater success, owing to the efforts of the SSPCK missionaries and to the disruption of traditional society after the Battle of Culloden in 1746. In the 19th century, the evangelical Free Churches, which were more accepting of Gaelic language and culture, grew rapidly, appealing much more strongly than did the established church.
For the most part, however, the Highlands are considered predominantly Protestant, belonging to the Church of Scotland. In contrast to the Catholic southern islands, the northern Outer Hebrides islands (Lewis, Harris and North Uist) have an exceptionally high proportion of their population belonging to the Protestant Free Church of Scotland or the Free Presbyterian Church of Scotland. The Outer Hebrides have been described as the last bastion of Calvinism in Britain and the Sabbath remains widely observed. Inverness and the surrounding area has a majority Protestant population, with most locals belonging to either The Kirk or the Free Church of Scotland. The church maintains a noticeable presence within the area, with church attendance notably higher than in other parts of Scotland. Religion continues to play an important role in Highland culture, with Sabbath observance still widely practised, particularly in the Hebrides.
In traditional Scottish geography, the Highlands refers to that part of Scotland north-west of the Highland Boundary Fault, which crosses mainland Scotland in a near-straight line from Helensburgh to Stonehaven. However the flat coastal lands that occupy parts of the counties of Nairnshire, Morayshire, Banffshire and Aberdeenshire are often excluded as they do not share the distinctive geographical and cultural features of the rest of the Highlands. The north-east of Caithness, as well as Orkney and Shetland, are also often excluded from the Highlands, although the Hebrides are usually included. The Highland area, as so defined, differed from the Lowlands in language and tradition, having preserved Gaelic speech and customs centuries after the anglicisation of the latter; this led to a growing perception of a divide, with the cultural distinction between Highlander and Lowlander first noted towards the end of the 14th century. In Aberdeenshire, the boundary between the Highlands and the Lowlands is not well defined. There is a stone beside the A93 road near the village of Dinnet on Royal Deeside which states 'You are now in the Highlands', although there are areas of Highland character to the east of this point.
A much wider definition of the Highlands is that used by the Scotch whisky industry. Highland single malts are produced at distilleries north of an imaginary line between Dundee and Greenock, thus including all of Aberdeenshire and Angus.
Inverness is regarded as the Capital of the Highlands, although less so in the Highland parts of Aberdeenshire, Angus, Perthshire and Stirlingshire which look more to Aberdeen, Dundee, Perth, and Stirling as their commercial centres.
The Highland Council area, created as one of the local government regions of Scotland, has been a unitary council area since 1996. The council area excludes a large area of the southern and eastern Highlands, and the Western Isles, but includes Caithness. Highlands is sometimes used, however, as a name for the council area, as in the former Highlands and Islands Fire and Rescue Service. Northern is also used to refer to the area, as in the former Northern Constabulary. These former bodies both covered the Highland council area and the island council areas of Orkney, Shetland and the Western Isles.
Much of the Highlands area overlaps the Highlands and Islands area. An electoral region called Highlands and Islands is used in elections to the Scottish Parliament: this area includes Orkney and Shetland, as well as the Highland Council local government area, the Western Isles and most of the Argyll and Bute and Moray local government areas. Highlands and Islands has, however, different meanings in different contexts. It means Highland (the local government area), Orkney, Shetland, and the Western Isles in Highlands and Islands Fire and Rescue Service. Northern, as in Northern Constabulary, refers to the same area as that covered by the fire and rescue service.
There have been trackways from the Lowlands to the Highlands since prehistoric times. Many traverse the Mounth, a spur of mountainous land that extends from the higher inland range to the North Sea slightly north of Stonehaven. The most well-known and historically important trackways are the Causey Mounth, Elsick Mounth, Cryne Corse Mounth and Cairnamounth.
Although most of the Highlands is geographically on the British mainland, it is somewhat less accessible than the rest of Britain; thus most UK couriers categorise it separately, alongside Northern Ireland, the Isle of Man, and other offshore islands. They thus charge additional fees for delivery to the Highlands, or exclude the area entirely. While the physical remoteness from the largest population centres inevitably leads to higher transit cost, there is confusion and consternation over the scale of the fees charged and the effectiveness of their communication, and the use of the word Mainland in their justification. Since the charges are often based on postcode areas, many far less remote areas, including some which are traditionally considered part of the lowlands, are also subject to these charges. Royal Mail is the only delivery network bound by a Universal Service Obligation to charge a uniform tariff across the UK. This, however, applies only to mail items and not larger packages which are dealt with by its Parcelforce division.
The Highlands lie to the north and west of the Highland Boundary Fault, which runs from Arran to Stonehaven. This part of Scotland is largely composed of ancient rocks from the Cambrian and Precambrian periods which were uplifted during the later Caledonian Orogeny. Smaller formations of Lewisian gneiss in the northwest are up to 3 billion years old. The overlying rocks of the Torridon Sandstone form mountains in the Torridon Hills such as Liathach and Beinn Eighe in Wester Ross.
These foundations are interspersed with many igneous intrusions of a more recent age, the remnants of which have formed mountain massifs such as the Cairngorms and the Cuillin of Skye. A significant exception to the above are the fossil-bearing beds of Old Red Sandstone found principally along the Moray Firth coast and partially down the Highland Boundary Fault. The Jurassic beds found in isolated locations on Skye and Applecross reflect the complex underlying geology. They are the original source of much North Sea oil. The Great Glen is formed along a transform fault which divides the Grampian Mountains to the southeast from the Northwest Highlands.
The entire region was covered by ice sheets during the Pleistocene ice ages, save perhaps for a few nunataks. The complex geomorphology includes incised valleys and lochs carved by the action of mountain streams and ice, and a topography of irregularly distributed mountains whose summits have similar heights above sea-level, but whose bases depend upon the amount of denudation to which the plateau has been subjected in various places.
Climate
The region is much warmer than other areas at similar latitudes (such as Kamchatka in Russia, or Labrador in Canada) because of the Gulf Stream making it cool, damp and temperate. The Köppen climate classification is "Cfb" at low altitudes, then becoming "Cfc", "Dfc" and "ET" at higher altitudes.
Places of interest
An Teallach
Aonach Mòr (Nevis Range ski centre)
Arrochar Alps
Balmoral Castle
Balquhidder
Battlefield of Culloden
Beinn Alligin
Beinn Eighe
Ben Cruachan hydro-electric power station
Ben Lomond
Ben Macdui (second highest mountain in Scotland and UK)
Ben Nevis (highest mountain in Scotland and UK)
Cairngorms National Park
Cairngorm Ski centre near Aviemore
Cairngorm Mountains
Caledonian Canal
Cape Wrath
Carrick Castle
Castle Stalker
Castle Tioram
Chanonry Point
Conic Hill
Culloden Moor
Dunadd
Duart Castle
Durness
Eilean Donan
Fingal's Cave (Staffa)
Fort George
Glen Coe
Glen Etive
Glen Kinglas
Glen Lyon
Glen Orchy
Glenshee Ski Centre
Glen Shiel
Glen Spean
Glenfinnan (and its railway station and viaduct)
Grampian Mountains
Hebrides
Highland Folk Museum – The first open-air museum in the UK.
Highland Wildlife Park
Inveraray Castle
Inveraray Jail
Inverness Castle
Inverewe Garden
Iona Abbey
Isle of Staffa
Kilchurn Castle
Kilmartin Glen
Liathach
Lecht Ski Centre
Loch Alsh
Loch Ard
Loch Awe
Loch Assynt
Loch Earn
Loch Etive
Loch Fyne
Loch Goil
Loch Katrine
Loch Leven
Loch Linnhe
Loch Lochy
Loch Lomond
Loch Lomond and the Trossachs National Park
Loch Lubnaig
Loch Maree
Loch Morar
Loch Morlich
Loch Ness
Loch Nevis
Loch Rannoch
Loch Tay
Lochranza
Luss
Meall a' Bhuiridh (Glencoe Ski Centre)
Scottish Sea Life Sanctuary at Loch Creran
Rannoch Moor
Red Cuillin
Rest and Be Thankful stretch of A83
River Carron, Wester Ross
River Spey
River Tay
Ross and Cromarty
Smoo Cave
Stob Coire a' Chàirn
Stac Polly
Strathspey Railway
Sutherland
Tor Castle
Torridon Hills
Urquhart Castle
West Highland Line (scenic railway)
West Highland Way (Long-distance footpath)
Wester Ross
Pride and Prejudice: on Raphael Perez's Artwork
Raphael Perez, born in 1965, studied art at the College of Visual Arts in Beer Sheva, and from 1995 has been living and working in his studio in Tel Aviv. Today Perez plays an important role in actively promoting the LGBT (lesbian, gay, bisexual and transsexual) art and culture in Tel Aviv, and the internet portal he set up helps artists from the community reach large audiences in Israel and abroad. Hundreds of his artworks are part of private collections in Israel and abroad, and his artworks were shown in several group exhibitions: in Tel Aviv Museum of Art, "Zman Le'Omanut" art gallery, Camera Obscura, The Open House in Jerusalem, Ophir Gallery, The Haifa Forum and other private businesses and galleries.
In 2003-4 his paintings and studio appeared in a full-length movie, three student films and two graduation films.
Raphael Perez is the first Israeli artist to express his lifestyle as a Gay. His life and the life of the LGBT community are connected and unfold over hundreds of artwork pieces. His art creation is rare and extraordinary by every Israeli and international artistic standard. His sources of inspiration are first and foremost life events intertwined in Jewish and Israeli locality as well as influences and quotes from art history (David Hockney, Matisse). This uniqueness has crossed international borders and has succeeded in moving the LGBT and art communities around the world.
This is the first time we meet an Israeli artist who expresses all of his emotions in a previously unknown strength. The subjects of the paintings are the everyday life of couples in everyday places and situations, along with the aspiration to a homosexual relationship and family, equality and public recognition. Perez's works bring forward to the cultural space and to the public discourse the truth about living as LGBT and about relationships, with all of their aspects – casual relationships and sex, the yearning for love, the everyday life and the mundane activities that exist in every romantic relationship – whether by describing two men in an intimate scene in the bathroom, the bedroom or the toilet, a male couple raising a baby or the homosexual version of the Garden of Eden, family dinners, relationship ups and downs, the complexity in sharing a life as well as mundane, everyday life competing with the aspiration to self realization – through Perez's life.
Perez's first artworks are personal diaries, which he creates at 14 years of age. He makes sure to hide these diaries, as in them he keeps a personal journal describing his life events in the most genuine way. In these journals he draws thousands of drawings and sketches, next to which he alternately writes and erases his so-called "problematic texts", texts describing his struggle with his sexual orientation. His diaries are filled with obsessive cataloging of details, daily actions, friends and work, as well as repeating themes, such as thoughts, exhibits he has seen, movies, television, books and review of his work.
When he is done writing, Perez draws on his diaries. Each layer is done from beginning to end all along the journal. In fact, the work on the diaries never ends.
This struggle never ends, and when the emotion is passed on to paper, and it ends its role and becomes meaningless in a way, the visual-graphic side becomes dominant, due to the need to hide the written text, according to Perez. In books and diaries this stands out even more – when he chooses to draw in a style influenced by children's drawings, the characters are cheerful, happy, naïve and do not portray any sexuality, and when he tries drawing as an adult the sketches became more depressed and somber. During these years Perez works with preschool children, teaching them drawing and movement games. Perez says that during this period he completely abandoned the search for a relationship, either with a woman or a man, and working with children has given him existential meaning. This creation continues over 10 years, and Perez creates about 60 books-personal journals in various sizes (notepads, old notebooks, atlases and even old art books).
In his early paintings (1998-1999) the transition from relationships with women to relationships with men can be seen, from restraint to emotional outburst in color, lines and composition. Some characters display strong emotional expression. The women are usually drawn in restraint and passiveness, while a happy and loving emotional outburst is expressed in the colors and style of the male paintings.
"I fantasized that in a relationship with a woman I could fly in the sky, love, fly. However, I felt I was hiding something; I was choked up, hidden behind a mask, as if there was an internal scream wanting to come out. I was frustrated, I felt threatened…"
His first romance with a man in 1999 has drawn out a series of naïve paintings dealing with love and the excitement of performing everyday actions together in the intimate domestic environment.
"The excitement from each everyday experience of doing things together and the togetherness was great, so I painted every possible thing I liked doing with him."
From the moment the self-oppression and repression stopped, Perez started the process of healing, which was expressed in a burst of artworks, enormous in their size, amount, content and vivid colors – red, pink and white.
In 2000 Perez starts painting the huge artworks describing the hangouts of the LGBT community (The Lake, The Pool) and the Tel Avivian balcony paintings describing the masculine world, which, according to him, becomes existent thanks to the painting. Perez has dedicated this year to many series of drawings and paintings of the experience of love, in which he describes his first love for his new partner, and during these months he paints from morning to night. These paintings are the fruit of a long dialogue with David Hockney, and the similarity can be seen both in subjects and in different gestures.
In 2001 Perez creates a series of artworks, "Portraits from The Community". Perez describes in large, photorealistic paintings over 20 portraits of active and well-known members of the LGBT community. The emphasis is on the achievements that reflect the community's strong standing in Tel Aviv.
As a Tel-Avivian painter, in the past two years Perez has been painting urban landscapes of central locations in his city. Perez wanders around the city and chooses familiar architectural and geographical landmarks, commerce and recreation, and historical sites, and paints them from a homosexual point of view, decorated with the rainbow flag, which provide a sense of belonging to the place. His artworks are characterized by a cheerful joie de vivre and colors, and they also describe encounters and meetings. The touristic nature of his paintings makes them a declaration of Tel Aviv's image as a place where cultural freedom prevails.
Perez's Tel Aviv is a city where young families and couples live and fill the streets, the parks, the beach, the houses and the balconies – all the city's spaces. The characters in his paintings are similar, which helps reinforcing the belonging to the LGBT community in Tel Aviv. The collective theme in Perez's artwork interacts with the work of the Israeli artist Yohanan Simon, who dealt with the social aspects of the Kibbutz. Simon, who lived and worked in a Kibbutz, expressed the human model of the Kibbutznik (member of a Kibbutz) and the uniqueness of the Kibbutz members as part of a group where all are equal. Simon's works, and now Perez's, have contributed to the Israeli society what is has been looking for endlessly, which is a sense of identity and belonging.
Perez maps his territory and marks his boundaries, and does not forget the historical sites. Unlike other Tel Avivian artists, Perez wishes to present the lives of the residents of the city and the great love in their hearts. By choosing the historical sites in Tel Aviv, he also pays tribute to the artist Nachum Gutman, who loved the city and lived in it his whole life. In his childhood Gutman experienced historical moments (lighting the first oil lamp, first concert, first pavement), and as an adult he recreated the uniqueness of those events while keeping the city's magic.
Like Gutman, Perez has also turned the city into an object of love, and it has started adorning itself in rich colors and supplying the energy of a city that wishes to be "the city that never sleeps", combining old and new. Perez meticulously describes the uniqueness and style of the Bauhaus houses and balconies along the modern glass and steel buildings, all from unusual angles in a rectangular format that wishes to imitate the panorama of a diverse city in its centennial celebrations.
Daniel Cahana-Levensohn, curator.
Interview with the painter Raphael Perez about his family artist book
An interview with the painter Raphael Perez about an artist's book he created about his family, the Peretz family from 6 Nissan St. Kiryat Yuval Jerusalem
Question: Raphael Perez, tell me about the family artist book you created
Answer: I created close to 40 artist books, notebooks, diaries, sketch books and huge books. I dedicated one of the books to my dear family, a book in which I took a childhood photograph of my family, my parents and brothers and sisters.. I pasted the photographs inside a book (the photograph is 10 percent of the total painting) and I drew with acrylic paints, markers and ink on the book and the photograph, so that the image of the photograph was an inspiration to me Build the story that includes page by page..
Question: Tell me when you were born, where, and a little about your family
Answer: I was born on March 4, 1965 in the Kiryat Yuval neighborhood in Jerusalem
I have a twin brother named Miki Peretz and we are seven brothers and sisters, five boys and two girls
Question: Tell us a little about your parents
Answer: My parents were new immigrants from Morocco, both immigrated young.
My mother's name before the wedding was Alice - Aliza ben Yair and my father's name was Shimon Peretz,
My mother was born in the Atlas Mountains and was orphaned at a young age and was later adopted by my father's family at the age of 10, so that my mother and father spent childhood and adolescence together....
They had a beautiful and happy relationship but sometimes when they argued my mother would say "even when she was a child she was like that..." This means that their acquaintance and relationship dates back to childhood..
Question: What did your parents Shimon and Aliza Peretz work for?
Answer: My father, Shimon Perez, born in 1928 - worked in a building in his youth and then for thirty years worked as a receptionist at Hadassah Ein Kerem Hospital in Jerusalem... My father's great love was actually art, he loved to draw as a hobby, write, read, solve crossword puzzles and research Regarding the issue of medicinal plants, as a breadwinner he could not fulfill his dream of becoming an artist, in order to support and feed seven children. But we are the next generation, his children are engaged in the world of creativity and education, a field in which both of my parents were engaged during their lives. My father died at the age of 69
My mother, Alice Aliza Perez, born in 1934, worked as an assistant to a kindergarten teacher, and later took care of a baby at home. She is a woman of wholehearted giving and caring for children and people, a warm, generous and humble woman.. and took care of us in our childhood for every emotional and physical deficiency.. My mother is right For the year 2023, the 89-year-old is partly happy and happy despite the difficulties of age.. May you have a long life..
My mother really loved gardening and nature and both of them together created a magnificent garden, my parents have a relatively large garden so they could grow many types of special and rare medicinal plants and my father even wrote a catalog (unpublished) of medicinal plants and we even had botany students come to us who were interested in the field... today they They also grow ornamental plants, and fruit trees...
Question: A book about the brothers and sisters
Answer: My elder brother David Perez repented in his mid-twenties.. He was a very sharp, opinionated, curious and very charismatic guy who brought many people back to repentance, and also helped people with problems through the yeshiva and the synagogue to return to the normal path of life, he died young at the age of 56
Hana Peretz: My lovely sister, raised eight children, worked in the field of education, a kindergarten teacher, and child care.
She has a very large extended family of grandchildren, great-grandchildren and great-great-grandchildren...
My brother Avi (Abraham) Peretz studied in Israel at the University of Philosophy and Judaism, he married a wonderful woman named Mira Drumi, a nurse by profession, and together they had three wonderful children, when they moved to the United States in their mid-twenties, where my brother Avi Peretz completed his master's degree in education, worked in the field Education and for the last twenty years is A conservative rabbi
The fourth brother is Asher Peretz - a great man of the world, very fond of traveling and has been to magical places all over the world, engaged in the creation of jewelry with two children.
I am Rafi Peretz english raphael perez the fifth and after fifteen minutes my twin brother was born
My mother still gets confused and can't remember who was born first :-)
My twin brother Miki micky - Michael Peretz, a beloved brother (everyone is beloved), a talented industrial designer, he has three children, his wife Revital Peretz Ben, who is a well-known art curator, active and responsible for the art field in Tel Aviv, they are a dynamic and talented couple, full of talents and action
The lovely little sister Shlomit Peretz - has been involved in the Bezeq telephone company for almost three decades, and is there in management positions, raising her lovely and beloved child.
The art book I dedicated to my family is colorful, rich in details, shows a very intense childhood, happy, cheerful, colorful, ... We were taught to be diligent and to be happy in our part and to see the glass half full in life, to have emotional intelligence and to put the relationship and love at the center with self-fulfillment in work that will interest you us and you will give us satisfaction.
Each of us is different in our life decisions and my family is actually a mosaic of the State of Israel that includes both religious and secular people from the entire political spectrum who understand that the secret to unity is mutual respect for each other... when my mother these days is also the family glue in everyone's gatherings on Shabbat and holidays..
The personification of the flower couple paintings by the Israeli painter Raphael Perez
Raphael Perez, also known as Rafi Peretz, is an Israeli painter who
explores his personal and sexual identity through his flower paintings. He created a series of flower paintings from 1995 to 1998, when he was in his early thirties and still in relationships with women, despite feeling gay. His flower paintings reflect his emotional turmoil and his struggle with his sexual orientation. He painted two flowers, one blooming and one wilting, to represent the contrast and conflict between his heterosexual relationships and his true self. He also painted single flowers or two flowers in their prime, to express his longing for a harmonious relationship that matches his nature. He chose sunflowers, white lilies, and red lilies as symbols of expression, purity, and joy, respectively. He painted from real flowers, using different styles and light to create drama and mood. Perez’s paintings of the flower couples are minimalist and focused on the theme of the complex relationship. He omitted any background or context, leaving only the canvas and the drawing of the flower couples. In some of the paintings, he added a very airy abstract surface with thin oil paints that give an atmosphere of watercolors. He also made drawings of flowers in ink, markers and gouache on paper. Later on, he created large acrylic paintings of flowers and still life. Perez’s flower paintings are not mere illustrations or decorations. They are autobiographical and psychological expressions of his inner state and his struggle with his sexuality. He wanted to reveal his loneliness, distress and concealment through these paintings, and to connect with people who are in a similar situation. He deliberately chose only two flowers and no more to intensify the engagement in the charged and complex relationship. Perez also painted and drew couples of men and women with charged psychological states, as well as states of desire for connection and realization of a heterosexual relationship that did not succeed. He used hyperrealism and expressive styles to convey his frozen and calculated state, as well as his mental stress. He used harsh lighting to create contrast and drama, with one side very bright and the other side darker. Perez was influenced by some of the famous artists who painted flowers, such as Van Gogh, who also used sunflowers as a symbol of expression. He also used white lilies and red lilies to convey freshness, cleanliness, purity, color, joy, movement, eruption, and splendor. Perez also painted some single flowers or two flowers in their prime, to show his aspiration for a future where he will have a harmonious relationship. Today, he is 58 years old and in a happy relationship for 10 years with his partner Assaf Henigsberg. He is surrounded by female friends and soulmates and not conflicted with heterosexual relationships as he used to be. He occasionally paints flowers in pots to symbolize home, stability, and peace. Sometimes I paint flowers in pots, which represent home, stability, and solid ground for me. I don’t paint just a couple of flowers, but pots full of flowers that overflow with life. This means that we also have a supportive network of family, friends, and peers around us. We live in a rich, supportive, and protective world. These paintings are a personification of my psychological state, when I had no words to express my feelings to myself. The painting began In 35 years of my creation (starting in 1998), you can read more about how my art and style evolved over time. Perez’s flower paintings are a unique and extraordinary artistic creation that reveals his personal journey and his sexual identity. His work is honest, expressive, and emotional, as well as beautiful and vibrant.
The characteristics of the naive painting of the painter Raphael Perez
A full interview with the Israeli painter Raphael Perez (Hebrew name: Rafi Peretz) about the ideas behind the naive painting, resume, personal biography and curriculum vitae Question: Raphael Perez Tell us about your work process as a naive painter? Answer: I choose the most iconic and famous buildings in every city and town that are architecturally interesting and have a special shape and place the iconic buildings on boulevards full of trees, bushes, vegetation, flowers. Question: How do you give depth in your naive paintings? Answer: To give depth to the painting, I build the painting with layers of vegetation, after those low famous buildings, followed by a tall avenue of trees, and behind them towers and skyscrapers, in the sky I sometimes put innocent signs of balloons, kites. A recurring motif in some of my paintings is the figure of the painter who is in the center of the boulevard and paints the entire scene unfolding in front of him, also there are two kindergarten teachers who are walking with the kindergarten children with the state flags that I paint, and loving couples hugging and kissing and family paintings of mother, father and child walking in harmony on the boulevard. Question: Raphael Perez, what characterizes your naive painting? Answer: Most naive paintings have the same characteristics (Definition as it appears in Wikipedia) • Tells a simple story to absorb from everyday life, usually with humans. • The representation of the painter's idealization to reality - the mapping of reality. • Failure to maintain perspective - especially details even in distant details. • Extensive use of repeating patterns - many details. • Warm and bright colors. • Sometimes the emphasis is on outlines. • Most of the characters are flat, lack volume • No interest in texture, expression, correct proportions • No interest in anatomy. • There is not much use of light and shade, the colors create a three-dimensional effect. I find these definitions to be valid for all my naive paintings Question: Raphael Perez, why do you choose the city of Tel Aviv? Answer: I was born in Jerusalem, the capital city which I love very much and also paint, I love the special Bauhaus buildings in Tel Aviv, the ornamental buildings that were built a century ago in the 1920s and 1930s, the beautiful boulevards, towers and modern skyscrapers give you the feeling of the hustle and bustle of a large metropolis and there are quite a few low and tall buildings that are architecturally fascinating in their form the special one Also, the move to Tel Aviv, which is the capital of culture, freedom, and secularism, allowed me to live my life as I chose, to live in a relationship with a man, Jerusalem, which is a traditional city, it is more complicated to live a homosexual life, also, the art world takes place mainly in the city of Tel Aviv, and it is possible that from a professional point of view, this allows I can support myself better in Tel Aviv than in any other city in Israel. Question: Raphael Perez, are the paintings of the city of Tel Aviv different from the paintings of the city of Jerusalem? Answer: Most of the paintings of Jerusalem have an emphasis on the color yellow, gold, the color of the old city walls, the subjects I painted in Jerusalem are mainly a type of idealization of a peaceful life between Jews and Arabs and paintings that deal with the Jewish religious world, a number of paintings depict all shades of the currents of Judaism today In contrast, the Tel Aviv paintings are more colorful, with skyscrapers, the sea, balloons and more secular motifs Question: Raphael Perez, tell me about which buildings and their architects you usually choose in your drawings of cities Answer: My favorite buildings are those that have a special shape that anyone can recognize and are the symbols of the city and you will give several examples: In the city of Tel Aviv, my favorite buildings are: the opera building with its unusual geometric shape, the Yisrotel tower with its special head, the Hail Bo Shalom tower that for years was the symbol of the tallest building in Tel Aviv, the Levin house that looks like a Japanese pagoda, the burgundy-colored Nordeau hotel with the special dome at the end of the building, A pair of Alon towers with the special structure of the sea, Bauhaus buildings typical of Tel Aviv with the special balconies and the special staircase, the Yaakov Agam fountain in Dizengoff square appears in a large part of the paintings, many towers that are in the stock exchange complex, the Aviv towers and other tall buildings on Ayalon, in some of the paintings I took plans An outline of future buildings that need to be built in the city and I drew them even before they were built in reality, In the paintings of Jerusalem, I mainly chose the area of the Old City and East Jerusalem, a painting of the walls of the Old City, the Western Wall, the Church of the Holy Sepulcher, the El Akchea Mosque, the Tower of David, most of the famous churches in the city, the right hand of Moses, in most of the paintings the Jew is wearing a blue shirt with a red male cord I was in the youth movement and the Arab with a galabia, and in the paintings of the religious public then, Jews with black suits and white shirts, tallitas, kippahs, special hats, synagogues and more I also created three paintings of the city of Haifa and one painting of Safed In the Haifa paintings I drew the university, the Technion, the famous Egged Tower, the Sail Tower, well-known hotels, of course the Baha'i Gardens and the Baha'i Temple, Haifa Port and the boats and other famous buildings in the city Question: Raphael Perez, have you created series of other cities from around the world? Answer: I created series of New York City with all the iconic and famous buildings such as: the Guggenheim Museum, the famous skyscrapers - the Chrysler Building, the Empire State Building, Lincoln Center, the famous synagogue in the city, the Statue of Liberty, the flags of the United States and other famous buildings Two paintings of London and all its famous sites, Big Ben, famous monuments, the Ferris wheel, Queen Elizabeth and her family, the double bus, the famous public telephone, palaces, famous churches, well-known monuments I created 4 naive paintings of cities in China, a painting of Shanghai, two paintings of the city of Suzhou and a painting of the World Park in the city of Beijing... I chose the famous skyline of Shanghai with all the famous towers, the famous promenade, temples and old buildings, two Paintings of the city of Suzhou with the famous canals, bridges, special gardens, towers and skyscrapers of the city Question: Raphael Perez What is the general idea that accompanies your paintings Answer: To create a good, beautiful, naive, innocent world in which we will see the innovation of the modern city through the skyscrapers in front of small and low buildings that bring the history and past of each country, all with an abundance of vegetation, boulevards, trees Resume, biography, CV of the painter Rafi Peretz and his family Question: When was Raphael Perez born in hebrew his name rafi peretz? Answer: Raphael Perez in Hebrew his name Rafi Peretz was born on March 4, 1965 Question: Where was Raphael Perez born? Answer: Raphael Perez was born in Jerusalem, Israel Question: What is the full name of Raphael Perez? Answer: His full name is Raphael Perez Question: Which art institution did Raphael Perez graduate from? Answer: Raphael Perez graduated from the Visual Arts Center in Be'er Sheva Question: When did Raphael Perez start painting? Answer: Raphael Perez started painting in 1989 Question: When did you start making a living selling art? Answer: Raphael Perez started making a living selling art in 1999 Question: Where does Raphael Perez live and work? Answer: Since 1995, Raphael Perez has been living and working from his studio in Tel Aviv Question: In which military framework did Raphael Perez serve in the IDF? Answer: Raphael Perez served in the artillery corps Question: Raphael Perez, what jobs did he work after his military service? Answer: Raphael Perez worked for 15 years in education in therapeutic settings for children and taught arts and movement Question: How many brothers and sisters does Raphael Perez, the Israeli painter, have? Answer: There are seven children in total, with the painter 5 sons and two daughters, that means the painter Raphael Perez has 4 more brothers and two sisters Question: What do the brothers and sisters of the painter Raphael Perez do? Answer: The elder brother David Peretz Perez was involved in the field of religious studies, the sister Hana Peretz Perez is involved in the field of education, a kindergarten teacher and child care, the brother Avi Peretz Perez who is in the United States today is a conservative rabbi but in the past was involved in education and therapy, the brother Asher Peretz Perez is involved in the fields of creativity and jewelry The twin brother Mickey Peretz Perez is a well-known industrial designer and seller. The younger sister Shlomit Peretz Perez works in a managerial position at Bezeq. Question: Tell me about the parents of the painter Raphael PerezAnswer: The painter Raphael Perez's parents are Shimon Perez Peretz and Eliza Alice Ben Yair, they were married in 1950 in Jerusalem, both were born in Morocco and immigrated to Israel in 1949, Shimon Peretz worked in a building in his youth and later as a receptionist at the Hadassah Ein Kerem Hospital, Eliza Alice Peretz dealt in child care Kindergarten, working in kindergartens and of course taking care of and raising her seven children
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רפי פרץ צייר אמן ישראלי עכשווי מודרני אמנים ישראלים אומנים ישראליים עכשוויים מודרניים האמנים הישראלים העכשוויים המודרניים האומנים הישראליים העכשוויים המודרניים יוצר הומו הומוסקסואל קווירי הומוסקסואליות באמנות הישראלית מגדר אומנות ומגדר אמנות ישראלית עכשווית מודרנית האמנות הישראלית העכשווית המודרנית
erotic gay art painting artist raphael perez pintura homossexual da arte de gomoseksual badiiy rasm гомосексуальний художній живопис pittura di arte omosessuale lukisan seni homoseksual listmálun samkynhneigðra péintéireacht ealaíne homaighnéasach pikturë arti homoseksual homoseksuaalne kunstimaal хомосексуална художествена живопис homoseksualno likovno slikarstvo жывапіс гомасэксуальнага мастацтва সমকামী আর্ট পেইন্টিং homoseksuel kunstmaleri homoszexuális művészeti festmény рассоми санъати гомосексуалӣ gomoseksual sungat suratkeşligi homoseksuālas mākslas glezniecība homoseksualaus meno tapyba homoseksuell kunstmaleri homoseksualno likovno slikarstvo
queer artworks paintings homoerotic painter lgbt artwork glbt artworks homo erotica man nude male naked men image images picture pictures homosexual homosexualiy artists painters artist body realism realistic famous
مثلي الجنس الفن الغريبة الأعمال الفنية معرض معرض رجل عارية لوحة رجال عراة صورة الجسم الإسرائيلي فنان رسام مثلى الفنانين الرسامين لوحات واقعية مثلي الجنس الشهير صورة كبيرة
arte homosexual queer obras de arte galería exposición hombre desnudo pintura hombres desnudos retrato cuerpo artista israelí pintor artistas gay pintores pinturas realistas homoerótico famoso imagen grande
гомосексуальное искусство квир произведения искусства галерея выставка мужчина ню живопись голые мужчины портрет тело израильский художник художник геи художники художники реалистичные картины гомоэротика знаменитый большое изображение
ομοφυλοφιλική τέχνη queer artworks γκαλερί έκθεση άντρας γυμνή ζωγραφική γυμνοί άντρες πορτραίτο ισραήλ καλλιτέχνης ζωγράφος γκέι καλλιτέχνες ζωγράφοι ρεαλιστικοί πίνακες ομοιορωτική διάσημη μεγάλη εικόνα
homosexuelle kunst queer kunstwerke galerie ausstellung mann nackt malerei nackte männer porträtkörper israelischer künstler maler schwule künstler maler realistische gemälde homoerotisch berühmtes großes bild
homoseksuele kunst queer kunstwerken galerie tentoonstelling man naakt schilderij naakte mannen portret lichaam Israëlische kunstenaar schilder homo kunstenaars schilders realistische schilderijen homo-erotisch beroemd groot beeld
art homosexuel queer oeuvres d'art galerie exposition homme peinture nue hommes nus portrait corps artiste israélien peintre artistes gais peintres peintures réalistes homoérotique célèbre grande image
homoseksualna sztuka queer dzieła galeria wystawa mężczyzna nago malarstwo nagi mężczyzna portret ciało izraelski artysta malarz homoseksualiści malarze realistyczni obrazy homoerotyk sławny duży obraz
Eşcinsel sanat queer sanat eseri galeri sergi adam çıplak boyama çıplak erkekler portre vücut İsrail sanatçı ressam eşcinsel sanatçılar ressamlar gerçekçi resim sergisi homoerotik ünlü büyük resim
समलैंगिक कला क्वीर कलाकृतियों गैलरी प्रदर्शनी आदमी नग्न पेंटिंग नग्न पुरुषों चित्र शरीर इजरायल कलाकार चित्रकार समलैंगिक कलाकारों चित्रकारों यथार्थवादी चित्रों समलैंगिक प्रसिद्ध बड़ी छवि
homoseksuell konst queer konstverk galleri utställning man nakenmålning nakna män porträtt kropp israelisk konstnär målare gay konstnärer målare realistiska målningar homoerotisk berömd stor bild
The traffic at this location is always problematic, a nightmare is more apt as a description. This was the longest gap without tall lorries and fast cars, to catch the Anna Laurini work ... Stay Human ...
Street Artists – charmers and deluded
www.ravishlondon.com/londonstreetart/index.html#charmers
Whilst many street artists, graffiti artists and the lowly tagger are self-publicists, there are important differences. The point is, is that street artists are in the main psychopaths, charmers in the mould of Tony Blair, who believe they are doing the right thing and want you to believe they are doing the right thing. The street artist, despite his iconoclastic and challenging art, is not trying to piss you, the general public, off. Instead he intends to seduce you with the beauty, audacity and complexity of his 'gift'. He wants to take your breath away such that you feel blessed, and forget he has trespassed, vandalised and imposed his will on you. He wants you to forget he is using your walls and your property as a canvas, so you don't get angry that he has decided, unilaterally, psychopathically, that his need for his art on your wall, is greater than your right to enjoy your wall, as it is, without interference.
The tension between the desire to be yang and the natural tendency to be yin causes the street artist to become deluded. Artists confuse using the streets to expand coverage of their art with democracy! French artist, Invader who mounts tiny tiled mosaics of space invaders in London asserts, ‘Nothing is too much for the street. Because if you make a piece like this and you sell it to a collector, maybe his friends, his family and a few people are going to see it. I mean maybe ten, twenty, lets say fifty people. But if you put that in the street, in a good street, its fifty people every five minutes who are going to see your work, and that’s much more interesting, much more exciting.’ At first this sounds like Invader is eulogising the ability of street art as a form of free expression, of connecting to the public, but it could also be barely containable glee at realising the income to be derived from gaining a name and interest amongst the thousands of people who take a curiosity in the work, as they walk past it in the street. The street artist will use all kind of rationales about the greater good of street art to hide his hugely problematic egoistic tendencies. The street artist claims to operate according to the mantra of the treasured late John Peel, to give to people not what they want, but that which they didn't realise they wanted. He will argue that the buildings he pasted his work over are in need of brightening up. He will argue, like it has been argued about T.Magic, that his attempts at using the pavement to illegally advertise his business is about fighting for the rights of a ‘forgotten community’ ‘to be heard in a world of limited space’. More often than not he will claim to be fighting consumerism. Cartrain for example says, ‘Graffiti doesn't tell people to buy crap they don't want, unlike advertising. I consider my work artistic and creative, not mindless rubbish designed to annoy people.’ (Trendall, 2007). In an interview with Charles Darwent, Sweet Toof explained, "It's about reclaiming space. We have to put up with advertising, that can take up the whole side of a building. We have no say in that." But in actual fact, whilst claiming to be fighting consumerism, the street artist or graffiti artist is often only adding another consumerist message, albeit in a more sophisticated and indirect way. Many street artists are delivered hot from the fresh warm lips of Margaret Thatcher, whilst trying to give the impression that they are in some sense the next Che Guevara. They are like those annoying socialist workers who bang on about corporations, whilst at the same time smoking Marlborough Lites and drinking Carling.
So street artists are charmers, and all the evidence is that, despite criticism that they are vandals and criminals, they have, by and large, charmed the general public, private interests and authorities a treat. Arguably the first to be charmed was the media, who love street art for several reasons. First, the audacity of many of the pieces and the location of the pieces makes great photographs and great reading. Second, the moral arguments around street art causes a rage in the soul, which arouses interest and keeps readers stuck to the paper. Arguably, the celebration of street art in the media has raised the status of street artists and the rich and famous all want a slice of that. So, in 2008, art auctioneer Bonhams held London's first auction of street art, Village Undeground held an "urban art sale" and a piece by Banksy attracted a bid of £208,100. Musicians have also been keen to get street artists to do their album covers. Faile worked on the design of a Duran Duran album (Shift, 2008); Banksy on the design of a Blur album. News of the high and the mighty purchasing street art, gives street art the appearance of legitimacy. The elevated status of street artists in turn prompts gallery owners who are keen to maximize their commissions, asking street artist to put on shows, in the hope the artists cache will attract in buyers. And, like this, street artists are laundered from illegality into legality. Best example of a street artist being laundered, is Ben ‘Eine’ Flynn, who was laundered by Prime Minister David Cameron, who bought a piece of art from this reported ex-convict, for a present made to Barack Obama. >In 2011, the same Prime Minister decided to pose in front of graffiti art when talking about his government's response to the UK riots. Graffiti, it's alright, it's for the kids, those riot prone darlings.
Furthermore local authorities, now aware of the financial value of street art, and of the publicity that it brings, are loathed to tear down pieces of street art. The Head of Street Environment Services in Islington, seduced, said: “As the Head of Service I do have some discretion and with regards to street art there are pieces of very attractive street art which do feature in books, and calendars and websites. Some of the Banksy work, my personal opinion, is that they are very artistic, I genuinely believe that it does add value. The stuff that we've got there's groups of people who come to look at this kind of work, because work of Banksy has been sold off for huge sums of money." In Shoreditch, for example, most of the street art remains for as long as it takes for the rain to dissolve it, for another artist to displace it, or for some envious art collector to rip it off the wall.
Private interests have been seduced too. The firm Pearl and Coutts, when it found out that Westminster Council wanted to remove a Banksy exhibit from one of its walls, went to the length of taking Westminster Council to court, to try, unsuccessfully, to have the image protected. Ben ‘Eine’ Flynn found himself at the centre of another process of legitimization, one which began in 2007 and 2008, when he started painting letters on the steel shutters of shop fronts around East London. He said, ‘Once I'd done about six and had photographs of them, then I could approach the shop owners and say, "I'm an artist, this is what I'm doing, can I do yours?" Invariably they say yes and invariably they say, "My shop's called Ruby Handbags, can you paint an R and H'?"
The ability of street artists to charm authorities has caused some degree of consternation and resentment amongst graffiti artists and taggers, who are often looked on less favourably. Graffiti artist Robbo, speaking to The Sabotague Times, commented that “Over the years negative connotations associated with graff have been exaggerated, it’s unreal that people can end up in prison for a long time, yet someone puts up a stencil and that’s OK, because it brings tourism to Shoreditch."
Street art as coveted commodities
www.ravishlondon.com/londonstreetart/index.html#...
So the cultural cache of street art, or at least of certain street artists, has meant that street art has now become a commodity, of considerable value, to be bought and traded, and to be treated as an investment. The commodification and value of Banksy’s work, and the absence of any successful attempt to prosecute Banksy, has meant that in effect, he has been able to spray money on to peoples’ property. In 2008 Luti Fagbenle made £208,100 after putting up for auction a piece of work, which Banksy had mounted on the wall of his Portobello Road office. Now, when, someone finds a piece of street art on their property, they may not necessarily first think about how much it will cost to sandblast the graffiti away, rather they might first stop to think about whether it is a Banksy, and how much they might get for it (see this London story from 2009.
Now some people, rather than enjoying the aesthetics or experience of street art, want to know, "Who did the street art? Was it Banksy?" See, for example, this message posted by Hooked on the internet, "Checked out this new Banksy piece yesterday. Fantastic work and great to see everyone enjoying the piece, had three long conversations with random locals about the pieces while I was taking some pictures. Lots of others kept stopping and asking if we knew who did it or if we were Banksy! ".
The age of the internet has created a virtual street art world built in part on the real world of street art. But how does the virtual street art world differ from the real world of street art?
In the real world of street art, the artist plans what he or she is going to do, where he or she is going to do it and then executes the plan. Those who happen to see the art, and enjoy it, encounter it as a moment of serendipity. The experience is brief and embedded in their every-day narrative of going to work or walking down a street, and whatever day-to-day thoughts they may be thinking. The appreciation is cursory. For many more the art may not even register; it may be nothing more than background noise. In any case for most people, unless ardent fans, their experience of street art is dilute, they may see only one or two pieces at any one time.
The virtual world of street art, however, is something different altogether. In the virtual world, street art is concentrated. There are blogs and galleries which rip the art from their geographical location and juxtapose the images next to each other. Here, viewers of street art get a concentrated experience, delivered to them through the click of a mouse, rather than the motion of their legs. The sights, sounds and weather of the city are lost. Sometimes the street is completely cut away, leaving just the art, and the claims that the art was once on the street, so that street credibility continues to dangle, from a very thin thread, from the photographic representation of the art. Whilst in the real world street art is transient, the virtual world of street art has the power to prolong the life of transient pieces. The magic that might have been shared by a few who had the luck to walk down a street at the particular point in time the work was mounted, and just before it was taken back down again, can now be shared by millions for years and years in the virtual reality of street art.
It may also be the case, that the virtual world of street art, creates more viewers of street art, and creates more fans than the real world itself. The amateur world of cataloguers and commentators, desirous to know who did what begin to create anthologies of artists work, create stars of the street art world; interviews help to construct personas; they help provide a context and understanding, through which street art can be more easily represented and understood by consumers of the mass media. In so doing the community of cataloguers and commentators on the internet have arguably digested and helped the mass media link into street art, and helped marketers and auction houses commodify street art.
It might be argued that the increase in street art, is in part, not an increase in the purist form of street art, i.e. art which attempts to relate to the environment in some way, but instead, an increase in the appropriation of streets and walls as canvases for artists struggling to get recognition through galleries. It is ironic in some ways that many street artists eulogize about the democratic effects of putting art on the street, i.e. that it is available for everyone, when in fact it maybe that it is only when the art is reframed from the street on to the internet, that they get their biggest viewing figures. Is it really street art when it is on the internet? Has the virtual world of street art created two forms of street art?
A case study of the famous 'spat' between two street artists, Banksy and Robbo, which has been commented on earlier, serves to illustrate some of what we are talking about here. The actual street art events in this spat, in the real street art world, comprised a set of alterations of different pieces of graffiti and art over a period of time. For many in the real world of street art, for passers-by with no knowledge of street art, the modified works Robbo, with the exception of Banksy's initial modification, added no aesthetic value. Furthermore without knowledge of Banksy, Robbo and their 'spat' most passers-by would not have been able to read into the significance of the modifications as they presented. In many ways, in the real world of street art, the modifications were meaningless. Finally with the iterations made by Banksy and Robbo occurring over just a handful of days, few would have seen the pieces, and fewer would have seen the complete evolution of these artistic modifications.
However, as was pointed out, the internet creates a virtual world of street art. One of the principal effects is that transient street works can be captured electronically and maintained for perpetuity on the internet. So the successive modifications made by Banksy and Robbo were immediately captured, so that people could enjoy them sometime after they had been destroyed. The narratives provided by the bloggers and cataloguers helped readers make sense of the modifications, enjoy the joke so to speak, and provided the basis upon which lovers of street art and graffiti could debate the ethics of the modifications.
It is interesting then to ponder whether Banksy and Robbo might have gone to the lengths they did, if it wasn't for the virtual world of street art. It is clear that without the internet, the work and the understandings of the work would only have been enjoyed by a very small number of people related to the artists themselves. What we are left to ponder then, is whether street artists are now creating street art, with a view to how this will be seen in the virtual world of street art first, with considerations about what people who actually really do see and experience it in the street, second?
In fact, some have argued that the 'spat' between Banksy and Robbo, may have been a sophisticated and intelligent piece of marketing, an attempt to manufacture a 'street art story', which served to raise awareness and interest in both artists. Certainly the spat created an interest in Robbo, which led to Channel 4 filming a documentary about Robbo's attempts to get even with Banksy, and to a gallery inviting him to do a show, something which he had never achieved during his days painting graffiti on trains. Certainly if this was an example of manufactured marketing, it absolutely relied on the dynamics of the virtual world of street art. The mass media, who took up the story of the 'spat', relied in part on the narratives and context provided by bloggers, to present the story to the public.
It should also be pointed out that this hyper-world of the internet isn't just an add-on to the real world – in some ways it has now taken over – so the real world of street art is ultimately a means to an end, a means to making it in the hyper-world. Street artists now, arguably create their wares, with an expectation that they will be seen on the internet. Most artists for example provide their signature to the art, and many have their own web site. This led one street artist, in 2010, to mounting up the words, "this will be available on canvas later" on a wall in Hanbury Street, just off Brick Lane. Well it has made it to this web page.
Wilmington & Western Locomotive #98 hauls an express passenger train past the water tower and into the yard at Greenbank Station, on the morning after a snowstorm. The line has yet to be plowed this morning and that proved to be a bit problematic for the little 4-4-0 as she slowed to yard speed and very quickly became stuck just short of the station area.
+1 in comments!
Teaser for threadcount this week!
Uber thanks goes out to Ricardo on the assist for this one, holding the freezing cold light stand, standing in for tests and putting up with all the mishaps well entertaining everyone :)
This was actually the most problematic threadcount so far (not model wise though, Sharissa was amazing) but in terms of location scouting and equipment malfunctioning D: I've never had so many problems happen all at once before!!
We didn't know whether we wanted to shoot indoors or out since it was frigid outside, but after seeing what Sharissa was wearing, we decided that we'd scout out a location, let Sharissa and her friend stay warm inside while Ric and I set everything up and call them out...easy enough, right?
WELL. We tried setting up on a path behind the residences leading into the forest but it was wayyyy too windy and the softbox was getting blown every which way (another reason why I really need to invest in a sandbag) and I had also realized that I didn't have the sync cord for the flashes and the bracket either so I ended up running allll the way back to the office to pick it up and back to the res. I had found a small inlet behind the res where the wind was being blocked so we settled in there and started to set up. I had recently purchased some honl gels as I wanted to have some cto to balance the flash exposure, but only had one speed strap so I shot with one flash on my lastolite bracket. The cactus' I was using to trigger would fire and then stopped so I swapped the cacti, didn't do anything so I had to swap flashes, moving the speed strap to the other and then going from there.....so after ALLLL of that we finally got shooting and everything ran super smoothly from there and we had lots of fun :D
So some poor planning on our part as well as not being prepared and then equipment malfunctions lead to some frustration but Sharissa was great and incredibly easy going :)
Super happy with a ton of shots from this shoot, more to come tomorrow!
Strobist
Canon 5d Mk I
Canon 85mm f/1.2L II @ 1.2
1x Canon 580ex2 with 1/4 CTO gel @ 1/16th power
Westcott Apollo 28" high camera left
Cactus v5's for trigger
Peru searched for modern tanks in 1935 due to problematic relations to Equador, and the Czech LTL type seemed to be perfect. The main requirement was use in heights over 4000 meters above the sea level. The first tank was tested in Peru in 1938, 24 were delivered and used until the 80ies, after this they ended as memorials over the country.
July 1945.
From Wikipedia, the free encyclopedia
Type Self-propelled artillery
Place of origin United States
Service history
Used by U.S. Army
Argentine army
Belgian army
British Army
Canadian Army
Israel Defense Forces
Pakistan Army
Philippine Army
Philippine Constabulary
Taiwanese Army
Production history
Manufacturer American Locomotive Company (M7)
Pressed Steel Car (M7, M7B1)
Federal Machine and Welder (M7B2)
Produced April 1942–1945[1]
Number built M7: 3,490[2] M7B1: 826[1] M7B2: 127[1]
Variants M7, M7B1, M7B2
Specifications
Weight 50,640 lb (22.97 metric tons)
Length 19 ft 9 in (6.02 m)[1]
Width 9 ft 5 in (2.87 m) with sandshields
Height 8 ft 4 in (2.54 m)[1]
9 ft 8 in (2.95 m) over AA machine gun
Crew 5,[3] 7[4]
Armor 12–62 mm[1]
Main armament 105 mm M1/M2 Howitzer 69 rounds
Secondary armament 1 x 0.5 in (12.7 mm) M2 Browning machine gun 300 rounds
Engine Continental R-975 C1
400 or 340 hp
(298 or 254 kW)
Suspension Vertical volute spring
Operational range 120 mi (193 km)
Speed 24 mph (39 km/h) on road
15 mph (24 km/h) off road
The 105 mm Howitzer Motor Carriage M7 was an American self-propelled artillery vehicle produced during World War II. It was given the official service name 105 mm Self Propelled Gun, Priest by the British Army, due to the pulpit-like machine gun ring, and following on from the Bishop and the contemporary Deacon self-propelled guns.
History
Witnessing the events of the war, U.S. Army observers realized that they would need a self-propelled artillery vehicle with sufficient firepower to support armored operations. Lessons learned with half-tracks (such as the T19 Howitzer Motor Carriage (HMC) with a 105mm howitzer on the M3 Half-track chassis) also showed that this vehicle would have to be armored and fully tracked. It was decided to use the M3 Lee chassis as the basis for this new vehicle design, which was designated T32.[5]
M7 Priest in Carentan, France
The pilot vehicles used the M3 chassis with an open-topped superstructure, mounting an M1A2 105 mm howitzer and, following trials, adding a machine gun, the T32 was accepted for service as the M7 in February 1942 and production began that April. Before production had begun, the British Tank Mission had requested 2,500 to be delivered by the end of 1942 and a further 3,000 by the end of 1943, an order which was never fully completed.[6][7]
As the M4 Sherman tank replaced the M3, it was decided to continue production using the M4 chassis (the M4 chassis was a development of the M3). The M7 was subsequently supplanted by the M37 HMC (on the "Light Combat Team" chassis that also gave the M24 Chaffee light tank).[7] While the first M7s were produced for the U.S. Army, some were diverted to support the British in North Africa. Ninety M7s were sent to the British Eighth Army in North Africa, who were also the first to use it in battle during the Second Battle of El Alamein as well as their own Bishop, a self-propelled gun based on the 87.6 mm calibre Ordnance QF 25-pounder gun-howitzer.[8]
The British had logistical problems with the M7, as it used U.S. ammunition that was not compatible with other British guns and had to be supplied to units.[8] The logistical problem was only truly resolved in 1943 on arrival of the Sexton, developed by the Canadians on a M3 chassis, using the standard British QF 25-pounder.[5] Until that time, the British continued to use the M7 throughout the North African and Italian campaigns. The three assault infantry divisions (3rd and 50th British, 3rd Canadian) that landed on Sword, Juno and Gold beaches at the start of the Allied invasion of Normandy had their artillery regiments equipped with the M7; these were replaced by the standard towed 25-pounder guns of the infantry in early August.[9][10] The M7 was also used in Burma, and played a significant part in the Battle of Meiktila and the advance on Rangoon in 1945. After the Sexton appeared, most British M7s were converted into "Kangaroo" armored personnel carriers.
Battle for Cebu City—American soldiers in M7 Priest enter Cebu City, Philippines
During the Battle of the Bulge, each U.S. armored division had three battalions of M7s, giving them unparalleled mobile artillery support.[11]
A total of 3,490 M7s—4,267 if including the M7B2[1]—were built and they proved to be reliable weapons, continuing to see service in the U.S. and allied armies well past World War II.[12]
Korean War
M7 Priests remained in use during the Korean War, and their flexibility compared to towed artillery units led the U.S. Army on the path to converting fully to self-propelled howitzers.[13] However, the M7's limited gun elevation of 35 degrees hampered its ability to shoot over the tall Korean mountains, so 127 M7B1s were modified to permit the full 65 degrees elevation in a model known as the M7B2. After the Korean war, many of these were exported to NATO countries, notably Italy and Germany.[14]
Israeli M7 Priests
Israel acquired a number of M7 Priests during the 1960s and employed them in the Six Day War, the War of Attrition and the Yom Kippur War. In the latter conflict, three M7 units, the 822nd, 827th and 829th Battalions in the IDF Northern Command, supported the defense of the Golan Heights.[15]
Variants
M7
The first M7s produced were modified M3 Lee medium tanks. To maintain a low silhouette, the howitzer elevation had to be restricted to 35°. In May 1942, after only a month of production, the vehicle was altered to increase its ammunition storage from 24 to 69 rounds. This was achieved by placing seven rounds on the left wall, five on the right, and storing the remainder under floor plates. The M7 also went through a fairly rapid shift from being based on the M3, to having more commonality with the M4 Sherman. The first major example was an adoption of the M4's three-piece housing, single-piece casting and suspension. In British service, some M7s carried a radio set, which took the place of 24 rounds of ammunition.[12]
M7B1
Completing the shift, the M7B1 was fully based on the M4A3 Sherman chassis. It was standardized in September 1943, and declared substitute standard in January 1945. [12]
M7B2
During the Korean War, the limited elevation of the howitzer became noticeably problematic and it was increased to 65° to increase the effective range of the howitzer. The machine gun mount also had to be raised to give a 360° firing arc.[12]
Defrocked Priest
As one part of the Allied effort to capture Falaise and break out from the Normandy beachhead, 72 M7s had their main guns removed in the field for service as armoured personnel carriers and were first used in Operation Totalize. These field modified vehicles were referred to as "Defrocked Priests", "Unfrocked Priests" or as "Holy Rollers". The work was done in one week by 250 personnel from 14 British and Canadian Royal Electrical and Mechanical Engineer units.[16] 36 vehicles each were allocated to the 4th Infantry Brigade of the 2nd Canadian Division and the 154th (Highland) Brigade of the 51st (Highland) Division, which led the attack.[17]
Howitzer Motor Carriage M7 in Korea (1951)
Kangaroo
A Canadian armored personnel carrier conversion of the M7 for use by British and Commonwealth units in northern Europe.[18] The Kangaroo could carry 20 infantry plus a crew of two. A total of 102 were converted between October 1944 and April 1945. The name "Kangaroo" became generic for all conversions of armored fighting vehicles into personnel carriers, including Ram tank conversions.[12]
British service self-propelled guns with ecclesiastical names
A British self-propelled gun armed with the Ordnance QF 25-pounder in design from 1941 was nicknamed "the Bishop" as its appearance was said to resemble a bishop's mitre. A replacement, the US 105 mm Howitzer Motor Carriage M7, was called "the Priest" by the British, as part of its superstructure was said to resemble a priest's pulpit. Following this line of names, a 1942 self-propelled gun armed with the QF 6 pounder was named "the Deacon", and a 1943 carrier weapon with the QF 25-pounder was called "the Sexton".
Author: Collins, Wilkie, 1824-1889
Title: The Frozen Deep and Other Tales
Publisher: Chatto and Windus
Publication Date: 1887
URL: archive.org/details/06805261.1871.emory.edu
Description and Synopsis:
The cover depicts a group of warmly-dressed, burly men standing around a barrel, seemingly deep in thought. This book includes three pieces of short fiction by Collins: The Frozen Deep, The Dream Woman, John Jago’s Ghost; or, The Dead Alive. The cover image likely relates to the story of The Frozen Deep which follows the tragi Franklin Expedition of 1845, which left England in search of the Northwest Passage. The work has an interesting publication history. It began as a play that Collins later revised into a novella. Not only did Charles Dickens provide editorial guidance to Collins in the writing of the original play but he also played the leading part in early performances. In this book’s edition of The Frozen Deep, Collins notes the sad changes that have passed (numerous deaths of its original players) since its first performance and claims that this edition, which includes a copy of the original playbill from a Manchester performance, is meant as a “curiosity” to commemorate the play (Collins 2).
Further Notes:
Wilkie Collins was a prominent Victorian novelist best known for writing The Woman in White and The Moonstone. Collins lived most of his life in and around London and is remembered for his unconventional lifestyle and behavior. He was born with mild physical deformities and experienced chronic health problems as an adult; such health issues informed his depictions of many of his characters. After getting positive reviews on his first published novel, Antonina, Collins pursued a writing career. He befriended Charles Dickens, who encouraged Collins to write for Household Words, All the Year Round, and Bentley’s Miscellany. Collins also befriended other major writers and artists of the day. Collins never married, and instead lived with two women in separate houses. His critical views on the problematic roles of sex, marriage, and divorce in Victorian society are evident in his writing. A critical reevaluation of Collins’ oeuvre emerged during the late twentieth century (Peters).
Works Cited:
Peters, Catherine. “Collins, (William) Wilkie (1824–1889).” Oxford Dictionary of National Biography. Oxford: Oxford University Press, 2004. Web. 10 Feb. 2015. www.oxforddnb.com/view/article/5961
Blue struggles with a hair from Karma cat on his nose. Karma has very long and floaty hairs that end up on and in everything. I have even pulled the hair of Karma out of my eyeballs on several occasions.
Pride and Prejudice: on Raphael Perez's Artwork
Raphael Perez, born in 1965, studied art at the College of Visual Arts in Beer Sheva, and from 1995 has been living and working in his studio in Tel Aviv. Today Perez plays an important role in actively promoting the LGBT (lesbian, gay, bisexual and transsexual) art and culture in Tel Aviv, and the internet portal he set up helps artists from the community reach large audiences in Israel and abroad. Hundreds of his artworks are part of private collections in Israel and abroad, and his artworks were shown in several group exhibitions: in Tel Aviv Museum of Art, "Zman Le'Omanut" art gallery, Camera Obscura, The Open House in Jerusalem, Ophir Gallery, The Haifa Forum and other private businesses and galleries.
In 2003-4 his paintings and studio appeared in a full-length movie, three student films and two graduation films.
Raphael Perez is the first Israeli artist to express his lifestyle as a Gay. His life and the life of the LGBT community are connected and unfold over hundreds of artwork pieces. His art creation is rare and extraordinary by every Israeli and international artistic standard. His sources of inspiration are first and foremost life events intertwined in Jewish and Israeli locality as well as influences and quotes from art history (David Hockney, Matisse). This uniqueness has crossed international borders and has succeeded in moving the LGBT and art communities around the world.
This is the first time we meet an Israeli artist who expresses all of his emotions in a previously unknown strength. The subjects of the paintings are the everyday life of couples in everyday places and situations, along with the aspiration to a homosexual relationship and family, equality and public recognition. Perez's works bring forward to the cultural space and to the public discourse the truth about living as LGBT and about relationships, with all of their aspects – casual relationships and sex, the yearning for love, the everyday life and the mundane activities that exist in every romantic relationship – whether by describing two men in an intimate scene in the bathroom, the bedroom or the toilet, a male couple raising a baby or the homosexual version of the Garden of Eden, family dinners, relationship ups and downs, the complexity in sharing a life as well as mundane, everyday life competing with the aspiration to self realization – through Perez's life.
Perez's first artworks are personal diaries, which he creates at 14 years of age. He makes sure to hide these diaries, as in them he keeps a personal journal describing his life events in the most genuine way. In these journals he draws thousands of drawings and sketches, next to which he alternately writes and erases his so-called "problematic texts", texts describing his struggle with his sexual orientation. His diaries are filled with obsessive cataloging of details, daily actions, friends and work, as well as repeating themes, such as thoughts, exhibits he has seen, movies, television, books and review of his work.
When he is done writing, Perez draws on his diaries. Each layer is done from beginning to end all along the journal. In fact, the work on the diaries never ends.
This struggle never ends, and when the emotion is passed on to paper, and it ends its role and becomes meaningless in a way, the visual-graphic side becomes dominant, due to the need to hide the written text, according to Perez. In books and diaries this stands out even more – when he chooses to draw in a style influenced by children's drawings, the characters are cheerful, happy, naïve and do not portray any sexuality, and when he tries drawing as an adult the sketches became more depressed and somber. During these years Perez works with preschool children, teaching them drawing and movement games. Perez says that during this period he completely abandoned the search for a relationship, either with a woman or a man, and working with children has given him existential meaning. This creation continues over 10 years, and Perez creates about 60 books-personal journals in various sizes (notepads, old notebooks, atlases and even old art books).
In his early paintings (1998-1999) the transition from relationships with women to relationships with men can be seen, from restraint to emotional outburst in color, lines and composition. Some characters display strong emotional expression. The women are usually drawn in restraint and passiveness, while a happy and loving emotional outburst is expressed in the colors and style of the male paintings.
"I fantasized that in a relationship with a woman I could fly in the sky, love, fly. However, I felt I was hiding something; I was choked up, hidden behind a mask, as if there was an internal scream wanting to come out. I was frustrated, I felt threatened…"
His first romance with a man in 1999 has drawn out a series of naïve paintings dealing with love and the excitement of performing everyday actions together in the intimate domestic environment.
"The excitement from each everyday experience of doing things together and the togetherness was great, so I painted every possible thing I liked doing with him."
From the moment the self-oppression and repression stopped, Perez started the process of healing, which was expressed in a burst of artworks, enormous in their size, amount, content and vivid colors – red, pink and white.
In 2000 Perez starts painting the huge artworks describing the hangouts of the LGBT community (The Lake, The Pool) and the Tel Avivian balcony paintings describing the masculine world, which, according to him, becomes existent thanks to the painting. Perez has dedicated this year to many series of drawings and paintings of the experience of love, in which he describes his first love for his new partner, and during these months he paints from morning to night. These paintings are the fruit of a long dialogue with David Hockney, and the similarity can be seen both in subjects and in different gestures.
In 2001 Perez creates a series of artworks, "Portraits from The Community". Perez describes in large, photorealistic paintings over 20 portraits of active and well-known members of the LGBT community. The emphasis is on the achievements that reflect the community's strong standing in Tel Aviv.
As a Tel-Avivian painter, in the past two years Perez has been painting urban landscapes of central locations in his city. Perez wanders around the city and chooses familiar architectural and geographical landmarks, commerce and recreation, and historical sites, and paints them from a homosexual point of view, decorated with the rainbow flag, which provide a sense of belonging to the place. His artworks are characterized by a cheerful joie de vivre and colors, and they also describe encounters and meetings. The touristic nature of his paintings makes them a declaration of Tel Aviv's image as a place where cultural freedom prevails.
Perez's Tel Aviv is a city where young families and couples live and fill the streets, the parks, the beach, the houses and the balconies – all the city's spaces. The characters in his paintings are similar, which helps reinforcing the belonging to the LGBT community in Tel Aviv. The collective theme in Perez's artwork interacts with the work of the Israeli artist Yohanan Simon, who dealt with the social aspects of the Kibbutz. Simon, who lived and worked in a Kibbutz, expressed the human model of the Kibbutznik (member of a Kibbutz) and the uniqueness of the Kibbutz members as part of a group where all are equal. Simon's works, and now Perez's, have contributed to the Israeli society what is has been looking for endlessly, which is a sense of identity and belonging.
Perez maps his territory and marks his boundaries, and does not forget the historical sites. Unlike other Tel Avivian artists, Perez wishes to present the lives of the residents of the city and the great love in their hearts. By choosing the historical sites in Tel Aviv, he also pays tribute to the artist Nachum Gutman, who loved the city and lived in it his whole life. In his childhood Gutman experienced historical moments (lighting the first oil lamp, first concert, first pavement), and as an adult he recreated the uniqueness of those events while keeping the city's magic.
Like Gutman, Perez has also turned the city into an object of love, and it has started adorning itself in rich colors and supplying the energy of a city that wishes to be "the city that never sleeps", combining old and new. Perez meticulously describes the uniqueness and style of the Bauhaus houses and balconies along the modern glass and steel buildings, all from unusual angles in a rectangular format that wishes to imitate the panorama of a diverse city in its centennial celebrations.
Daniel Cahana-Levensohn, curator.
Interview with the painter Raphael Perez about his family artist book
An interview with the painter Raphael Perez about an artist's book he created about his family, the Peretz family from 6 Nissan St. Kiryat Yuval Jerusalem
Question: Raphael Perez, tell me about the family artist book you created
Answer: I created close to 40 artist books, notebooks, diaries, sketch books and huge books. I dedicated one of the books to my dear family, a book in which I took a childhood photograph of my family, my parents and brothers and sisters.. I pasted the photographs inside a book (the photograph is 10 percent of the total painting) and I drew with acrylic paints, markers and ink on the book and the photograph, so that the image of the photograph was an inspiration to me Build the story that includes page by page..
Question: Tell me when you were born, where, and a little about your family
Answer: I was born on March 4, 1965 in the Kiryat Yuval neighborhood in Jerusalem
I have a twin brother named Miki Peretz and we are seven brothers and sisters, five boys and two girls
Question: Tell us a little about your parents
Answer: My parents were new immigrants from Morocco, both immigrated young.
My mother's name before the wedding was Alice - Aliza ben Yair and my father's name was Shimon Peretz,
My mother was born in the Atlas Mountains and was orphaned at a young age and was later adopted by my father's family at the age of 10, so that my mother and father spent childhood and adolescence together....
They had a beautiful and happy relationship but sometimes when they argued my mother would say "even when she was a child she was like that..." This means that their acquaintance and relationship dates back to childhood..
Question: What did your parents Shimon and Aliza Peretz work for?
Answer: My father, Shimon Perez, born in 1928 - worked in a building in his youth and then for thirty years worked as a receptionist at Hadassah Ein Kerem Hospital in Jerusalem... My father's great love was actually art, he loved to draw as a hobby, write, read, solve crossword puzzles and research Regarding the issue of medicinal plants, as a breadwinner he could not fulfill his dream of becoming an artist, in order to support and feed seven children. But we are the next generation, his children are engaged in the world of creativity and education, a field in which both of my parents were engaged during their lives. My father died at the age of 69
My mother, Alice Aliza Perez, born in 1934, worked as an assistant to a kindergarten teacher, and later took care of a baby at home. She is a woman of wholehearted giving and caring for children and people, a warm, generous and humble woman.. and took care of us in our childhood for every emotional and physical deficiency.. My mother is right For the year 2023, the 89-year-old is partly happy and happy despite the difficulties of age.. May you have a long life..
My mother really loved gardening and nature and both of them together created a magnificent garden, my parents have a relatively large garden so they could grow many types of special and rare medicinal plants and my father even wrote a catalog (unpublished) of medicinal plants and we even had botany students come to us who were interested in the field... today they They also grow ornamental plants, and fruit trees...
Question: A book about the brothers and sisters
Answer: My elder brother David Perez repented in his mid-twenties.. He was a very sharp, opinionated, curious and very charismatic guy who brought many people back to repentance, and also helped people with problems through the yeshiva and the synagogue to return to the normal path of life, he died young at the age of 56
Hana Peretz: My lovely sister, raised eight children, worked in the field of education, a kindergarten teacher, and child care.
She has a very large extended family of grandchildren, great-grandchildren and great-great-grandchildren...
My brother Avi (Abraham) Peretz studied in Israel at the University of Philosophy and Judaism, he married a wonderful woman named Mira Drumi, a nurse by profession, and together they had three wonderful children, when they moved to the United States in their mid-twenties, where my brother Avi Peretz completed his master's degree in education, worked in the field Education and for the last twenty years is A conservative rabbi
The fourth brother is Asher Peretz - a great man of the world, very fond of traveling and has been to magical places all over the world, engaged in the creation of jewelry with two children.
I am Rafi Peretz english raphael perez the fifth and after fifteen minutes my twin brother was born
My mother still gets confused and can't remember who was born first :-)
My twin brother Miki micky - Michael Peretz, a beloved brother (everyone is beloved), a talented industrial designer, he has three children, his wife Revital Peretz Ben, who is a well-known art curator, active and responsible for the art field in Tel Aviv, they are a dynamic and talented couple, full of talents and action
The lovely little sister Shlomit Peretz - has been involved in the Bezeq telephone company for almost three decades, and is there in management positions, raising her lovely and beloved child.
The art book I dedicated to my family is colorful, rich in details, shows a very intense childhood, happy, cheerful, colorful, ... We were taught to be diligent and to be happy in our part and to see the glass half full in life, to have emotional intelligence and to put the relationship and love at the center with self-fulfillment in work that will interest you us and you will give us satisfaction.
Each of us is different in our life decisions and my family is actually a mosaic of the State of Israel that includes both religious and secular people from the entire political spectrum who understand that the secret to unity is mutual respect for each other... when my mother these days is also the family glue in everyone's gatherings on Shabbat and holidays..
The personification of the flower couple paintings by the Israeli painter Raphael Perez
Raphael Perez, also known as Rafi Peretz, is an Israeli painter who
explores his personal and sexual identity through his flower paintings. He created a series of flower paintings from 1995 to 1998, when he was in his early thirties and still in relationships with women, despite feeling gay. His flower paintings reflect his emotional turmoil and his struggle with his sexual orientation. He painted two flowers, one blooming and one wilting, to represent the contrast and conflict between his heterosexual relationships and his true self. He also painted single flowers or two flowers in their prime, to express his longing for a harmonious relationship that matches his nature. He chose sunflowers, white lilies, and red lilies as symbols of expression, purity, and joy, respectively. He painted from real flowers, using different styles and light to create drama and mood. Perez’s paintings of the flower couples are minimalist and focused on the theme of the complex relationship. He omitted any background or context, leaving only the canvas and the drawing of the flower couples. In some of the paintings, he added a very airy abstract surface with thin oil paints that give an atmosphere of watercolors. He also made drawings of flowers in ink, markers and gouache on paper. Later on, he created large acrylic paintings of flowers and still life. Perez’s flower paintings are not mere illustrations or decorations. They are autobiographical and psychological expressions of his inner state and his struggle with his sexuality. He wanted to reveal his loneliness, distress and concealment through these paintings, and to connect with people who are in a similar situation. He deliberately chose only two flowers and no more to intensify the engagement in the charged and complex relationship. Perez also painted and drew couples of men and women with charged psychological states, as well as states of desire for connection and realization of a heterosexual relationship that did not succeed. He used hyperrealism and expressive styles to convey his frozen and calculated state, as well as his mental stress. He used harsh lighting to create contrast and drama, with one side very bright and the other side darker. Perez was influenced by some of the famous artists who painted flowers, such as Van Gogh, who also used sunflowers as a symbol of expression. He also used white lilies and red lilies to convey freshness, cleanliness, purity, color, joy, movement, eruption, and splendor. Perez also painted some single flowers or two flowers in their prime, to show his aspiration for a future where he will have a harmonious relationship. Today, he is 58 years old and in a happy relationship for 10 years with his partner Assaf Henigsberg. He is surrounded by female friends and soulmates and not conflicted with heterosexual relationships as he used to be. He occasionally paints flowers in pots to symbolize home, stability, and peace. Sometimes I paint flowers in pots, which represent home, stability, and solid ground for me. I don’t paint just a couple of flowers, but pots full of flowers that overflow with life. This means that we also have a supportive network of family, friends, and peers around us. We live in a rich, supportive, and protective world. These paintings are a personification of my psychological state, when I had no words to express my feelings to myself. The painting began In 35 years of my creation (starting in 1998), you can read more about how my art and style evolved over time. Perez’s flower paintings are a unique and extraordinary artistic creation that reveals his personal journey and his sexual identity. His work is honest, expressive, and emotional, as well as beautiful and vibrant.
The characteristics of the naive painting of the painter Raphael Perez
A full interview with the Israeli painter Raphael Perez (Hebrew name: Rafi Peretz) about the ideas behind the naive painting, resume, personal biography and curriculum vitae Question: Raphael Perez Tell us about your work process as a naive painter? Answer: I choose the most iconic and famous buildings in every city and town that are architecturally interesting and have a special shape and place the iconic buildings on boulevards full of trees, bushes, vegetation, flowers. Question: How do you give depth in your naive paintings? Answer: To give depth to the painting, I build the painting with layers of vegetation, after those low famous buildings, followed by a tall avenue of trees, and behind them towers and skyscrapers, in the sky I sometimes put innocent signs of balloons, kites. A recurring motif in some of my paintings is the figure of the painter who is in the center of the boulevard and paints the entire scene unfolding in front of him, also there are two kindergarten teachers who are walking with the kindergarten children with the state flags that I paint, and loving couples hugging and kissing and family paintings of mother, father and child walking in harmony on the boulevard. Question: Raphael Perez, what characterizes your naive painting? Answer: Most naive paintings have the same characteristics (Definition as it appears in Wikipedia) • Tells a simple story to absorb from everyday life, usually with humans. • The representation of the painter's idealization to reality - the mapping of reality. • Failure to maintain perspective - especially details even in distant details. • Extensive use of repeating patterns - many details. • Warm and bright colors. • Sometimes the emphasis is on outlines. • Most of the characters are flat, lack volume • No interest in texture, expression, correct proportions • No interest in anatomy. • There is not much use of light and shade, the colors create a three-dimensional effect. I find these definitions to be valid for all my naive paintings Question: Raphael Perez, why do you choose the city of Tel Aviv? Answer: I was born in Jerusalem, the capital city which I love very much and also paint, I love the special Bauhaus buildings in Tel Aviv, the ornamental buildings that were built a century ago in the 1920s and 1930s, the beautiful boulevards, towers and modern skyscrapers give you the feeling of the hustle and bustle of a large metropolis and there are quite a few low and tall buildings that are architecturally fascinating in their form the special one Also, the move to Tel Aviv, which is the capital of culture, freedom, and secularism, allowed me to live my life as I chose, to live in a relationship with a man, Jerusalem, which is a traditional city, it is more complicated to live a homosexual life, also, the art world takes place mainly in the city of Tel Aviv, and it is possible that from a professional point of view, this allows I can support myself better in Tel Aviv than in any other city in Israel. Question: Raphael Perez, are the paintings of the city of Tel Aviv different from the paintings of the city of Jerusalem? Answer: Most of the paintings of Jerusalem have an emphasis on the color yellow, gold, the color of the old city walls, the subjects I painted in Jerusalem are mainly a type of idealization of a peaceful life between Jews and Arabs and paintings that deal with the Jewish religious world, a number of paintings depict all shades of the currents of Judaism today In contrast, the Tel Aviv paintings are more colorful, with skyscrapers, the sea, balloons and more secular motifs Question: Raphael Perez, tell me about which buildings and their architects you usually choose in your drawings of cities Answer: My favorite buildings are those that have a special shape that anyone can recognize and are the symbols of the city and you will give several examples: In the city of Tel Aviv, my favorite buildings are: the opera building with its unusual geometric shape, the Yisrotel tower with its special head, the Hail Bo Shalom tower that for years was the symbol of the tallest building in Tel Aviv, the Levin house that looks like a Japanese pagoda, the burgundy-colored Nordeau hotel with the special dome at the end of the building, A pair of Alon towers with the special structure of the sea, Bauhaus buildings typical of Tel Aviv with the special balconies and the special staircase, the Yaakov Agam fountain in Dizengoff square appears in a large part of the paintings, many towers that are in the stock exchange complex, the Aviv towers and other tall buildings on Ayalon, in some of the paintings I took plans An outline of future buildings that need to be built in the city and I drew them even before they were built in reality, In the paintings of Jerusalem, I mainly chose the area of the Old City and East Jerusalem, a painting of the walls of the Old City, the Western Wall, the Church of the Holy Sepulcher, the El Akchea Mosque, the Tower of David, most of the famous churches in the city, the right hand of Moses, in most of the paintings the Jew is wearing a blue shirt with a red male cord I was in the youth movement and the Arab with a galabia, and in the paintings of the religious public then, Jews with black suits and white shirts, tallitas, kippahs, special hats, synagogues and more I also created three paintings of the city of Haifa and one painting of Safed In the Haifa paintings I drew the university, the Technion, the famous Egged Tower, the Sail Tower, well-known hotels, of course the Baha'i Gardens and the Baha'i Temple, Haifa Port and the boats and other famous buildings in the city Question: Raphael Perez, have you created series of other cities from around the world? Answer: I created series of New York City with all the iconic and famous buildings such as: the Guggenheim Museum, the famous skyscrapers - the Chrysler Building, the Empire State Building, Lincoln Center, the famous synagogue in the city, the Statue of Liberty, the flags of the United States and other famous buildings Two paintings of London and all its famous sites, Big Ben, famous monuments, the Ferris wheel, Queen Elizabeth and her family, the double bus, the famous public telephone, palaces, famous churches, well-known monuments I created 4 naive paintings of cities in China, a painting of Shanghai, two paintings of the city of Suzhou and a painting of the World Park in the city of Beijing... I chose the famous skyline of Shanghai with all the famous towers, the famous promenade, temples and old buildings, two Paintings of the city of Suzhou with the famous canals, bridges, special gardens, towers and skyscrapers of the city Question: Raphael Perez What is the general idea that accompanies your paintings Answer: To create a good, beautiful, naive, innocent world in which we will see the innovation of the modern city through the skyscrapers in front of small and low buildings that bring the history and past of each country, all with an abundance of vegetation, boulevards, trees Resume, biography, CV of the painter Rafi Peretz and his family Question: When was Raphael Perez born in hebrew his name rafi peretz? Answer: Raphael Perez in Hebrew his name Rafi Peretz was born on March 4, 1965 Question: Where was Raphael Perez born? Answer: Raphael Perez was born in Jerusalem, Israel Question: What is the full name of Raphael Perez? Answer: His full name is Raphael Perez Question: Which art institution did Raphael Perez graduate from? Answer: Raphael Perez graduated from the Visual Arts Center in Be'er Sheva Question: When did Raphael Perez start painting? Answer: Raphael Perez started painting in 1989 Question: When did you start making a living selling art? Answer: Raphael Perez started making a living selling art in 1999 Question: Where does Raphael Perez live and work? Answer: Since 1995, Raphael Perez has been living and working from his studio in Tel Aviv Question: In which military framework did Raphael Perez serve in the IDF? Answer: Raphael Perez served in the artillery corps Question: Raphael Perez, what jobs did he work after his military service? Answer: Raphael Perez worked for 15 years in education in therapeutic settings for children and taught arts and movement Question: How many brothers and sisters does Raphael Perez, the Israeli painter, have? Answer: There are seven children in total, with the painter 5 sons and two daughters, that means the painter Raphael Perez has 4 more brothers and two sisters Question: What do the brothers and sisters of the painter Raphael Perez do? Answer: The elder brother David Peretz Perez was involved in the field of religious studies, the sister Hana Peretz Perez is involved in the field of education, a kindergarten teacher and child care, the brother Avi Peretz Perez who is in the United States today is a conservative rabbi but in the past was involved in education and therapy, the brother Asher Peretz Perez is involved in the fields of creativity and jewelry The twin brother Mickey Peretz Perez is a well-known industrial designer and seller. The younger sister Shlomit Peretz Perez works in a managerial position at Bezeq. Question: Tell me about the parents of the painter Raphael PerezAnswer: The painter Raphael Perez's parents are Shimon Perez Peretz and Eliza Alice Ben Yair, they were married in 1950 in Jerusalem, both were born in Morocco and immigrated to Israel in 1949, Shimon Peretz worked in a building in his youth and later as a receptionist at the Hadassah Ein Kerem Hospital, Eliza Alice Peretz dealt in child care Kindergarten, working in kindergartens and of course taking care of and raising her seven childrenrealism art realistic painting رئالیسم هنر نقاشی واقعی Realismus Kunst realistische Malerei realisme art realistische schilderkunst realismo da arte da pintura realista 现实主义艺术的现实主义绘画 رئالیسم هنر نقاشی واقعی Realismus Kunst realistische Malerei realisme art realistische schilderkunst
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Dressing for summer in this country can be problematic. You want to go out with sunshine in mind yet always have to take a brolly with you. Just as well I did on this particular occasion.
The former Langevin Block, which has been rechristened as the more cumbersome/less problematic Office of the Prime Minister and Privy Council, is reflected the window of another old building in downtown Ottawa.
Toby doesn't care that the yard is dappled shade, making photography extremely problematical.
So long as someone is throwing the ball, he's a happy camper.
Daily Dog Challenge - 4941. 6/12 “A Favorite…”
... game: Fetch!
Fantasy Faire 2024
A problematic project because how does one choose?
I adore all the regions of these Fairelands and will post about 5-6 photos in the next day (before the Fairelands fade back) to showcase those worlds that spoke so very clearly to me for various reasons. My clear favorite will close out this series.Thank you, amazing Worldbuilders, thank you.
Shown here: Harvest Home. A glorious region that softly and immediately embraces you and lulls you into a tender sway with its rolling beauty and clean fresh air. (Yes...it puts all your senses right there.) I'd love to live here please. Wonderful and many sit areas for meeting and reflecting. Does a druid and fae's heart good. (Gorgeous even through the lens of my old computer.)
Havest Home Worldbuilder Garvie Garzo.