Статті в журналах з теми "Native American Renaissance"

Pemaknaan terhadap kematian dalam kehidupan manusia biasanya ditangkap hanya dalam tataran kematian fisik sebagai sebuah fenomena alam. Sementara itu, tradisi dan budaya hadir dengan potensi signifikan untuk memengaruhi dan membentuk adat serta protokol upacara kematian. Dalam konteks ini, Native Amerika memandang konsep kematian sebagai bagian dari tradisi dan warisan adat. Namun demikian, proses kolonisasi dan asimilasi dalam tatanan sosial Native Amerika telah mencapai sengketa yang rumit. Terkait dengan pergerakan renaissance dalam kehidupan Native Amerika, bias yang terjadi terhadap perspektif dalam memandang kematian diurai melalui penelusuran ujung konsep dari kematian itu sendiri yang sangat erat berkaitan dengan tradisi Native Amerika. Mekanisme dekolonisasi terhadap konsep kematian sebagai sebuah self-determination terhadap identitas kelompok sosial Native Amerika diambil dari refleksi karya sastra karangan Leslie Marmon Silko. Kajian ini menggunakan konsep analisis wacana dalam paradigma poskolonialisme. Manifestasi atas hasil penelitian merupakan: 1) Perspektif terhadap kematian menurut lensa Native Amerika dipandang sebagai tame death. 2) Kematian dipandang sebagai sebuah mekanisme penyeimbang kehidupan sosial jika ditarik dari nilai-nilai kehidupan kelompok Native Amerika. 3) Protokol upacara kematian dilaksanakan dalam sistem tribal ditemukan sebagai sebuah resistensi Native Amerika dalam menolak asimilasi dan dominasi kulit Putih. Hal tersebut didukung adanya sebuah gerakan determinasi dan artikulasi identitas kelompok Native Amerika. Kata kunci: Kematian, Tradisi, Renaissance dalam Native Amerika The subtle meaning of death on people’s life tends to generally depict the idea of natural phenomenon. Meanwhile, tradition and culture exist within their significant potency to influence the nurture of death customs and protocols. In this context, Native American deal with the concept of death as a particular tradition of their tribal legacy. However, colonization and assimilation process on their social order had transformed the Native American perspective on death into an advancement dispute.Concomitant to Native American renaissance movement, bias on the perspective of death is elucidated by tracing the root of death’s concept which is emanated from Native American tradition. The mechanism of decolonizing death’s perspective against White’s concept is represented in Native American literary works by Leslie Marmon Silko. As a consequence, the research employs critical discourse analysis on post-colonialism paradigm.The results of the work manifest: (1) Perspective on death through Native American lens considered as a tame death. (2) Death additionally scrutinized as social balance mechanism according to Native American value. At last, (3) Funeral protocols performed in tribal system essentially expounds the resistance of Native American people against the assimilation and White domination. Keywords: Death, Tradition, Renaissance, Native American Movement

“Emerging crops” is a term typically applied to ethnic food plants or to plants used in traditional or ethnic medicine, some of which are becoming viable niche markets in North America. Information on crop protection of these plants is often scarce to lacking. Literature on diagnosis and management of fungal diseases of these crops in North America is concisely reviewed, with information gaps identified. Emphasis is placed on crops comprising recent niche markets for Asian, African, Oceanian, or Latino immigrants. Emerging crops are often tied to economic activities of immigrant populations. Crops of immigrants from Asia, Africa, Latin America, and Oceania are contrasted with crops established by immigrants of European origins, plants usually familiar to North American plant health professionals, and with Native American food and medicinal plants, some of which are experiencing a renaissance as emerging crops.

The Sugpiat people have lived in the Kodiak Archipelago for at least 7,500 years, but suffered extraordinary pressure on their cultural identity beginning with violent Russian conquest in 1784 and followed by Russian and American colonisation. Recognising that drastic actions were needed to preserve Sugpiaq heritage, the Kodiak Area Native Association began a cultural revitalisation movement. The centrepiece was a Native-owned state-of-the-art museum that opened in 1995. This essay recounts the stories of three participants in the beginning of a process that has transformed the cultural landscape of Kodiak.

Walter Sullivan (1924–2006), a Nashville, Tennessee native who spent most of his academic and professional life at Vanderbilt University, is generally considered by critics as a literary descendent of the first two generations of Fugitive-Agrarians and the Southern Renaissance to which they belong. This essay seeks to position Sullivan’s second, largely forgotten novel, The Long, Long Love as part of the postagrarian, post-Renaissance, postmodern, and post-southern American intellectual reevaluation of the South that questions tradition through an assertion of “pro–New South, pro–urban, and pro–capitalist” values and thoroughly reconsiders Civil War “truths,” myths, history, and memory.

Public health has always been, and remains, an interdisciplinary field, and engineering was closely aligned with public health for many years. Indeed, the branch of engineering that has been known at various times as sanitary engineering, public health engineering, or environmental engineering was integral to the emergence of public health as a distinct discipline. However, in the United States (U.S.) during the 20th century, the academic preparation and practice of this branch of engineering became largely separated from public health. Various factors contributed to this separation, including an evolution in leadership roles within public health; increasing specialization within public health; and the emerging environmental movement, which led to the creation of the U.S. Environmental Protection Agency (EPA), with its emphasis on the natural environment. In this paper, we consider these factors in turn. We also present a case study example of public health engineering in current practice in the U.S. that has had large-scale positive health impacts through improving water and sanitation services in Native American and Alaska Native communities. We also consider briefly how to educate engineers to work in public health in the modern world, and the benefits and challenges associated with that process. We close by discussing the global implications of public health engineering and the need to re-integrate engineering into public health practice and strengthen the connection between the two fields.

Whether native-born or immigrants from the United States, Caribbean Basin, or Africa, Black people have made Canada an integral – although still largely overlooked – site in the Black Atlantic and African Diaspora. This article examines interwar Pan-Africanism, a movement that enjoyed a popular following in Canada. Pan-Africanists considered knowledge of history and love of self as foundational to resisting anti-blackness and inspiring Black liberation. In North America, they fortified themselves with the memory of their ancestors and awareness of an ancient African past as requisites for racial redemption and community building. African-American and Caribbean immigrants embraced Ethiopianism – a messianic Pan-Africanism of sorts – which they mythologized on Canadian soil. Not only was this Black racial renaissance new in Canadian society, but also its quasi spiritualism and revanchism reveals the zeal and militance of interwar Black agency. Pan-Africanists in North America sowed the seeds of twentieth-century Black liberation in the interwar period, which helped germinate postwar Caribbean and African decolonization, and civil and human rights struggles in the United States and Canada.

The scholarly world has little noted nor long remembered the interesting fact that the emancipation proclamation of a culturally separate African-American literature was accompanied by a generous acknowledgment of Russian precedent. In 1925 Alain Locke issued the first manifesto of the modern Black Arts movement, The New Negro. There could not have been a clearer call for the free expression of a suppressed native voice: “we have lately had an art that was stiltedly selfconscious, and racially rhetorical rather than racially expressive. Our poets have now stopped speaking for the Negro—they speak as Negroes.“ Even so, this liberating word of the Harlem Renaissance was uttered with a sideward glance at the prior success of nineteenth century Russia's soulful literature and music. Locke himself cited the testimony of his brilliant contemporary, the author of Cane, a poetic distillation of the pungent essence of slavery's culture of oppression: “for vital originality of substance, the young Negro writers dig deep into the racy peasant undersoil of the race life.

The article is devoted to the image of Africa in the travelogues by poets Claude McKay (A Long Way From Home, 1937) and Langston Hughes (The Big Sea, 1940), the significant figures of Harlem Renaissance; and also compares this image with Africa in the poems of both writers. The image of Africa as the land of ancestors and the foremother of the Negro people was popular among the artists and philosophers of the Harlem Renaissance, but at the same time, it was often idealized. That is why meeting a real Africa becomes, to some extent, a moment of truth for an African-American artist, the reason to take a new look at himself and his values. Biographies of Hughes and McKay reveal why equally motivated, at first glance, writers united by a common dream of a black peoples home, when faced with the real Africa, react to it in exactly the opposite way. The article shows that young cosmopolitan poet Langston Hughes did not find respond to his poetic ideals in real Africa and after that forever divided Africa into real and poetic, while Claude McKay, who kept up the reunification of the Negro people and had traveled around the whole Europe, only in Africa for the first time in his life went native. At the same time, Hughes is significantly influenced by his mixed origins and McKay - by his colonial background. The article contains materials of correspondence, fragments of the travelogues never been translated into Russian before.

The article reflects on the existential foundations of patriotism, identity and death. The presented considerations take into account the individual and community aspects of the analyzed issues. The preservation of eidos (essence) and the adjournment of the end are the central categories of the presented analysis. The starting point for the considerations is the myth-creating aspect of the historiography of Mistrz Wincenty, which forms the foundations of self-understanding for the Polish people. Attention is paid to the renaissance of thinking referring to myths that characterizes contemporary Western culture, described by Chantal Delsol. The concept of patriotism is analyzed using the understanding of this phenomenon proposed by Alasdair MacIntyre, and there are reference to the literature as well. The considerations reveal the tension between patriotism understood as a special kind of loyalty shown towards one’s own political community and the requirements of universalist ethics, especially liberal ones. Liberal criticism of patriotism presents it as an anachronistic attitude. It is related to the modern concept of progress. The article refers to the typology of types of progress proposed by Robert Spaemann, but referring to the division of human activities created by Aristotle. The negative effects – also in the sphere of education – of treating the category of progress as an absolute, radicalized and totalized value were emphasized; not requiring justification and equated with good. The article highlights the immanent threat to the existence of individuals and communities. Jonathan Lear’s study of the decline and rebirth of a culture created by the Native American community, the Crow tribe, is analyzed.

Abstract When Hawthorne set “Rappaccini's Daughter” in Italy, he recreated a country he had known, at that stage of his life, only through his reading and his perusal of prints. Unable to leave his native country, he had traveled to Italy imaginatively, and he had further emphasized the distance between the Italian tale and his American productions by attributing it to his French alter ego M. de l’Aubépine. Although “Rappaccini's Daughter” is one of Hawthorne's most widely discussed tales, the provenance of its male protagonist, Giovanni Guasconti, has received but scant attention. This essay will concentrate on the precise identification of Giovanni as a Neapolitan student who has left his home and has traveled a great distance to study at the University of Padua, in the north. Given the story's setting, namely, Renaissance Italy, Giovanni has traveled from what was then the Kingdom of Naples to the territory of the Republic of Venice. To all intents and purposes, Giovanni is a foreigner in a city where everything is unfamiliar and mysterious. The estrangement he experiences inevitably colors his perception of places, people, and events. Giovanni feels ill at ease in the stony urban center of Padua and longs for the sunny vistas of seaside Naples. It is precisely his longing that renders him particularly vulnerable to the lure of Dr. Rappaccini's luxuriant garden (a sort of microclimate, a southern oasis in the north), which he can see from his window. He hungers, one might say, for greenery, and that need exposes him to danger.

Freedom and Orthodoxy is a brilliant apology for dismantling the hegemonicand false pretensions of western universalisms in favor of a world inwhich local groups (e.g., religious communities, regions, and nations) areallowed to construe their own strategies for cultural, political, and economicflourishing. A Moroccan intellectual teaching in the United States(chair of the Department of English, University of NewEngland) and a leadingyoung cultural critic who writes in a lucid and often elegant Englishprose,AnouarMajid’s French cultural background also shines through, judgingby his abundant use of French sources (though not one in Arabic).Building on his previous book, Unveiling Traditions: Postcolonial Islamin a Polycentric World (Duke University Press: 2000), Majid expands anddeepens his historical and philosophical analysis, exhorts both Muslims andwesterners to search their souls, remove the roots of their own cherished certaintiesthat exclude the Other (i.e., fundamentalisms), and engage in the pathof creative dialog. Yet as the book unfolds, it turns out that over 90 percent ofthe material relates to the western universalisms born of the Renaissance andthe Enlightenment – ideals that, in fact, cannot be separated from the historicalrealities of the Reconquista, the Spanish conquest of Latin America, theAnglo-American colonization of North America, and the subsequent genocideof the native population. Even the revolutionary ideals of the Americanand French revolutions, however universal the reach of freedom and humanrights might have been in theory, came to be wedded to a capitalist ideologythat has, in the postcolonial era, become an economic and cultural steamroller,a globalization process that consolidates western hegemony andimposes its secular and consumerist values on the non-western world.Besides the already heavy toll in human suffering,Majid argues that fargreater clashes loom on the horizon if this scenario continues. This bringsus to the remaining 10 percent of his book: although Muslims must takeresponsibility for their own extremists and find ways to reinterpret the traditionalShari`ah in a polycentric world, nevertheless, contemporaryIslamic militancy should be seen as an offshoot of “the triumph of capitalismand its ongoing legacy of conquest” (pp. 213-14). Hence, most of thebook unveils what he has coined “the post-Andalusian paradigm,” or the ...

The bearded Eskimo Looking at old Inuit and North American Indian portraits one can see that the men very often have a full beard; these representations are in this respect factually inaccurate and also in conflict with the written texts from the Renaissance that describe these people as beardless. Based on actual examples, this article shows how this can be explained with reference to Renaissance anthropology: the beard showed what kind of humans those natives really were, which was far more important than showing exactly what they looked like in a mirror.Martin Frobisher’s expeditions in search of the North West Passage brought him to Baffin Island, and his 1576-expedition was the first to bring back to England a native Inuit man. This attracted huge public and probably also royal interest, not least when the Inuit showed his hunting skills by catching ducks with a spear in a river. On his second expedition to Baffin Island in 1577, Frobisher brought back another man, a woman, and a baby. These Inuits were also put on show and attracted huge interest. All these Inuits died shortly after their arrival in England, but before they died portraits had been made of them, and these portraits circulated in Europe less than one year after they were made in England. Except for one portrait of an Inuit woman and her child from 1567, these were the first authentic portraits of Inuits in Europe.Since European expansion into the wider world was still relatively new, it was important to make these portraits show what kind of humans these foreign people were. At one level, all the newly found people were the same and thus easy to categorise. They were all heathens, and Christian Renaissance Europe knew of two kinds of heathens, the people of Roman and Greek antiquity, and the savage or wild man frequently used as an emblematic figure. It was thus important to demonstrate this paganism, and the first portraits from 1567 and 1576 solved the problem in a very direct way, with writing on the portraits saying that this was a savage or pagan. On the 1576 portrait, made by the Dutchman Lucas de Heere in London, a text in French at the top explains this to be a “Sauvage” from the Northern countries. The three Inuits from the expedition in 1577 were drawn by John White among others, and in his portraits the Inuits were distinguished as heathen by arranging them in classical sculptural positions. However, when these portraits were copied in the Low Countries and in the German territories, this was not enough. Here they were sometimes supplied with a text explaining that these people were savages. But very often not even this was enough – perhaps because many people could not read – and so the savage or wild man was used as the model. In spite of the description of the Inuits as being nearly beardless, they were given a hirsute beard – just as had happened to the first portraits of the American Indians in the early 16th century when their savagery and paganism was to be communicated in engravings. In several different copies – made between 1578 and 1580 in the Low Countries and the German territories – of John White’s original and beardless portraits, the men had beards, whereas the woman remained the same as on the original portraits, as long as she was placed beside the man. However, in some cases, it was necessary to show the Inuit woman alone, and in these cases, she could not be depicted in the nude as Venus – as was done to show the paganism of the Indian women – because then she would not be recognised as an Inuit woman. Instead, she was given a club in her hand, the club known from the drawings of the wild men. In this way her savagery could also be represented in the illustrations.This visual indication of savagery is the reason why people who had been in the Arctic and had met Inuits depicted them with a huge beard while at the same time presenting these pictures as lifelike portraits of the savages of the Arctic. This, for instance, was the case with the wooden figure which Andrew Barker, the captain and leader of the James Hall expedition to Greenland in 1612, placed in the kayak which he donated to Trinity House in Hull in 1613.The article ends with a short description of the opposite situation in the Age of Enlightenment, when in Europe a huge beard became a symbol of masculinity, and when the beardlessness of the American Indians was discussed as an indication that the Indians, in the eyes of that age also, were considered to have failed to attain full development as men and as humans.Ole HøirisCenter for KulturforskningAarhus Universitet

AbstractHow did the Netherlands assimilate the New World? This essay explores the process of cultural geography in the Renaissance by examining the creative appropriation of American "allies" by the Dutch Republic. On three separate occasions, embassies from the United Provinces sought to enlist natives of South America for a proposed brotherhood, or "alliance," meant to challenge the tyranny of Spain and liberate the hemisphere from Habsburg control While this hoped-for Reconquista never did transpire, Dutch efforts — rhetorical as well as real—demonstrate a highly imaginative and vigorously prosecuted response to America. They problematize the paradigm of the New Worlds "blunted" impact on the Old.

The creative work of Nikola Borota - Radovan (musician, composer, lyricist, arranger and record producer, based in New Zealand - formerly from Yugoslavia) held a specific place in development of world music (poly)genre in his native homeland in the early 1970s. This study focuses on his creative principles, applied to works published between the years 1970 and 1975 (while the role of these works in social, cultural and political context of the time and place will be elaborated in another study, see Jovanovic 2014). The platform established to present this unique musical approach authenticaly was called kamen na kamen (a studio and stage outfit that has included number of collaborations over many years). Based on the musical models and aethetics of the folk revival and created under influence of The Beatles?, in adition to many other popular music production directions of the era, Borota?s works reveal significant musical, performance and production qualities, innovative expression and musical solutions, that need to be percieved from the contemporary (ethno)musicological point of view. Despite the fact that many prominent creative Yugoslav musicians of the time also worked within a similar framework I would argue that Mr. Borota?s creative outcome was signifficantly different from other Yugoslav popular music creative efforts. This is particularly noticeable in the author?s unique treatment of South-European and other folklore motives, which is the main topic of this study. Folk (ethnic) idioms exploited by Mr. Borota in his compositions originate from the rural traditions of western Dinaric regions. This is especially true for the rhythmic formations of deaf or silent dance; for the semi-urban and urban tradition of the Balkans and the Mediterranean; Middle European traditions; traditions from non-European peoples; elements of Italian Renaissance; and international (mostly Anglo-American) musical models. Compositions are analysed partly in accordance with the principles presented by Philip Tagg (1982), and following the principles of the ?Finnish method? in ethnomusicology. According to my best knowledge, there was no previous comparable (ethno) musicological ellaboration of folk revival, Beatlesque influences and early forrays into world music within Yugoslav popular music culture. I therefore consider this study to be the first contribution to the research in this subject.

It has long been understood that historians, literary critics, and art historians who write about past cultures use those cultures for present purposes, whether by turning Periclean Athens into an ideal for present-day America or the fall of the Roman empire into an ominous signal for modern empires. German humanists who sought refuge from Nazi Germany had, however, special reasons to use their cultural studies as a strategy of escape. Erich Auerbach in exile in Istanbul and Ernst Robert Curtius in “inner exile” in Bonn provided narratives of European literary history that minimized the contribution of their native culture, and in so reworking the narrative of Western literature, they were able to reshape their own identities. Their reconstructions of past cultures can thus be read as attempts at self-reconstruction. Ultimately, however, the attempt by such scholars to distance themselves from German culture often faltered on the very Germanness of their cultural reconstructions.

Summer squash (Cucurbita pepo L.) is grown in many temperate and subtropical regions, ranking high in economic importance among vegetable crops worldwide. A native of North America, summer squash has been grown in Europe since the Renaissance. There are six extant horticultural groups of summer squash: cocozelle, crookneck, scallop, straightneck, vegetable marrow, and zucchini. Most of these groups have existed for hundreds of years. Their differing fruit shapes result in their differential adaptations to various methods of culinary preparation. Differences in flavor, while often subtle, are readily apparent in some instances. The groups differ in geographical distribution and economic importance. The zucchini group, a relatively recent development, has undergone intensive breeding in the United States and Europe and is probably by far the most widely grown and economically important of the summer squash.

Abstract Introducing intertwined themes of profit, the hunt for treasure, and the excavation of camelid bodies; and drawing from the analysis of Renaissance medical books, bilingual Aymara–Spanish and Quechua–Spanish dictionaries, inquisition records, and inventories of curiosity cabinets, this essay considers how Peruvian bezoar stones acquired transatlantic importance following their discovery in 1568 by a Spanish soldier. In spite of its less-than-glamorous physiological genesis as a calcinated concretion formed in the digestive tract of ruminants, including the four species of Andean camelids, the bezoar stone played a significant yet academically overlooked role in the social and economic history of modern Europe and Spanish America for its use as an antidote to poisons, and the stones constituted one of the most sought-after objects for the fashionable cabinets of curiosities belonging to Europe’s powerful elites. However, for indigenous pastoral peoples, bezoars were central to the reproduction of native cultural practices and directly linked to the foundational myths of Andean cosmology. The stones were believed to protect the herds and the shepherds, for whom the camelids represented the primary source of wealth. Consequently, the bezoar stone takes on unforeseen significance as a neglected site where the colonial drama of competing epistemologies was enacted.

Background: There is not a time in the history when epidemics did not loom large: infectious diseases have always had civilisation and evolution-altering consequences. Throughout history, there have been a number of pandemics: cholera, bubonic plague, influenza, smallpox are some of the most brutal killers in human history. Historical accounts of pandemics clearly demonstrate that war, unhygienic conditions, social and health inequality create conditions for the transmission of infectious diseases, and existing health disparities can contribute to unequal morbidity and mortality. The Renaissance was a period of European cultural, artistic, political and economic “rebirth” following the Middle Ages, but it was also the time when new infectious disease appeared, such as Syphilis. The epidemic spread of Syphilis began between the late 15th century and early 16th century due to the increased migration of peoples across Europe. The rapid spread of venereal syphilis throughout Europe suggests the introduction of a disease into a population that had not previously been exposed. Syphilis is a type of treponematosis, which includes syphilis, bejel, yaws, and pinta, but, while syphilis is venereal disease, the others are nonvenereal. Syphilis was, at the beginning, a disease of great severity due to its novelty, as the population had no time to gain any immunity against this venereal disease. Methods: The purpose of this study is to investigate the origin of syphilis and the evolution of the treatments from the empiric means to the discovery of penicillin, but also to understand how this venereal disease has largely influenced human lifestyle and evolution. Conclusions: The first of the three hypotheses about its origins is the Columbian hypothesis, which states that Columbus's crew acquired syphilis from Native Americans and carried it back to Europe in 1493 A. D. On the contrary, the second hypothesis (pre-Columbian) asserts that syphilis was present in Europe long before Columbus's voyage and was transferred to the New World by Columbus's men. The Unitarian theory argues that syphilis, bejel, yaws, and pinta are not separate diseases but they represent syndromes caused by slightly different strains of one organism. Nowadays, Syphilis’ origin is still uncertain and remains controversial. However, the large impact on the social behavior and international public health is an important reason to investigate about its origins and how to prevent the transmission.

Idolatry is an accusation. Derived from ancient Greek terms for the veneration (latreia) of images (eidola), idolatry provides a framework for exploring the connections and confusions of the early modern Mediterratlantic world, where false images seemed to be everywhere. This essay surveys the social lives of idols in sixteenth-century New Spain, focusing on their destruction, creation, excavation, and commodification. Significantly, all four actions were performed by Europeans and Native Americans alike: the treatment of idols in New Spain cannot be neatly divided into Mesoamerican versus Mediterranean strategies. Understanding these shared practices requires contextualizing them in pre-Hispanic and medieval histories, as well as in Europe’s Renaissance present. But of course shared actions may conceal radically different meanings, and the essay’s final section considers how the Castilian term ídolo was translated into different Mesoamerican languages. The ancient category of the idol, imported to the Americas, was remade into something new. Connecting dictionary entries to military and missionary reports to the archives of the Inquisition, the production of idols in early modern New Spain provides an unexpected context for revisiting the classic concerns—and still generative possibilities—of James Lockhart’s concept of Double Mistaken Identity. RESUMEN La idolatría es una acusación. Derivada de los términos del griego antiguo utilizados para la veneración (latreia) de las imágenes (eidola), la idolatría brinda un marco para explorar las conexiones y confusiones del mundo Mediterratlántico de la temprana modernidad, donde las falsas imágenes parecían estar en todas partes. Este ensayo analiza la vida social de los ídolos en la Nueva España del siglo XVI, centrándose en su destrucción, creación, excavación y mercantilización. Es importante señalar que tanto los europeos como los indígenas americanos participaron en estos actos: el tratamiento de los ídolos en Nueva España no se puede dividir claramente en estrategias mesoamericanas versus mediterráneas. La comprensión de estas prácticas compartidas exige contextualizarlas en las historias prehispánicas y medievales, así como en el presente del Renacimiento europeo. No obstante, no cabe duda de que las acciones compartidas pueden ocultar significados radicalmente diferentes, y la sección final del ensayo considera cómo se tradujo el término castellano ídolo a diversos idiomas mesoamericanos. La antigua categoría del ídolo fue transformada al ser importada a las Américas. Al conectar las entradas del diccionario con los informes militares y misioneros a los archivos de la Inquisición, la producción de ídolos en la Nueva España de la temprana modernidad proporciona un contexto inesperado para revisar las preocupaciones clásicas, y las continuas posibilidades, del concepto de Doble Identidad Equivocada de James Lockhart. RESUMO Idolatria é uma acusação. Palavra derivada do termo do grego antigo para veneração (latreia) de imagens (eidola), a idolatria provém um enquadramento para explorar as conexões e confusões do mundo Mediterratlântico no início da era moderna, onde as imagens falsas pareciam estar em toda parte. Esse ensaio examina a vida social dos ídolos na Nova Espanha do século XVI, concentrando-se em sua destruição, criação, escavação e mercantilização. Significantemente, todas as quatro ações foram performadas tanto por europeus quanto por nativos-americanos: o tratamento de ídolos na Nova Espanha não pode ser claramente dividido em estratégias mesoamericanas versus mediterrâneas. Compreender essas práticas compartilhadas requer sua contextualização em histórias pré-hispânicas e medievais, bem como no presente da Renascença na Europa. Entretanto, é claro que ações compartilhadas podem esconder significados radicalmente diferentes, e a seção final do ensaio considera como o termo castelhano ídolo foi traduzido em diferentes línguas mesoamericanas. A categoria antiga do ídolo, importada para as Américas, foi transformada em algo novo. Conectando verbetes de dicionários a relatórios militares e missionários a arquivos da inquisição, a produção de ídolos no início da era moderna na Nova Espanha provém um contexto inesperado para revisitar preocupações clássicas – e ainda as possibilidades geradoras – do conceito de Identidade Duplamente Equivocada de James Lockhart.

Martyr Halyn is a military surgeon, from 1888 is a doctor of medicine in the Emperor’s university of Saint Volodymyr (now the Kyiv National University named after T.Shevchenko), from 1901 is a knight of the order of Saint Stanislav and other battle rewards of the Rossian empire. In 1903 appointed by the performer of duties of the Main doctor of the Kyiv combat hospital. Halyn, together with М.Hrushevskyj et al, participated in founding of 1907 of Ukrainian Scientific Society in Kyiv, from 1908 chairman of its naturally-medical section, and from 1911 – chairman of medical section, chairman of terminological commission on medicine. In 1917-1921 Halyn participated in organization of sanitary corps of UNR Army, cornet general, at hetmanate in 1918 managed the Terminological commission of Ministry of People’s Health and Guardianship, compiler of the first Ukrainian medical dictionaries. In 1920 at soviet power went out separate edition him the «Rosijsko-ukrajinskyj medychnyj slovnyk». To editing of dictionary of Halyn the known Ukrainian figures were attracted, that gave to its high scientific level, as professional so language, and confession of all Ukraine. One hundred years ago the Ukrainian linguists were oriented in term formation to national character of term system: all scientists agreed, that it is necessary to involve internal language resources, terminate new concepts with the use of both existent facilities and by scientific creation from own sources. Terminological principles of М. Halyn there were base on most lexicographic medical labours of 1920 years, among that there is the «Shkilnyj medychnyj slovnyk (za Halynym)» of B. Aleksandrovskyj (Poltava, 1924); «Nomenklatura khorob (latynsko-ukrajinski nazvy khorob ta rosijskyj pokazhchyk do nykh)» of O. Korchak-Chepurkivskyj (Kyiv, 1927) and most ukrainian medical dictionary of time of the shot up renaissance, final edition that time – «Medychnyj rosijsko-ukrajinskyj slovnyk» of Dr. V.Kysiljov (Odesa, 1928), that was accepted to printing of the medical section of the natural department of the Institute of scientific ukrainian language of the Allukrainian academy of sciences. Most given out then medical dictionaries often are not even in the large libraries of Ukraine. They were destroyed or hidden in the special storehouses, and about their existence presently it knows only to the very narrow circle. Only the Ukrainian diaspore did not forget Martyr Halyn. In 1969 Ukrainian Medical Association of North America reprinted in Detroit the Prague «Medychnyj latynsko-ukrajinskyj slovnyk» of М. Halyn in 1926. On occasion of 100 years of edition of him the «Rosijsko-ukrajinskyj medychnyj slovnyk» we must honour Martyr Halyn and to rehabilitate his approach in relation to creation of the ukrainian medical terms, his vision of «ukrainian medical terminology of the future» that was reflected in his dictionaries. М. Halyn had pride enough of place in the Rossian empire, but he chose the Ukrainian state. He was far unindifferent to the fate of his nation and native word, whatever will say about majority of modern ruler of Ukraine.

RESUMENEl objetivo de este artículo es reflexionar sobre los mecanismos de financiación y de control de las instituciones religiosas por los laicos en las primeras décadas de la conquista y colonización de Hispanoamérica. Investigar sobre la inversión laica en lo sagrado supone en un primer lugar aclarar la historiografía sobre laicos, religión y dinero en las sociedades de Antiguo Régimen y su trasposición en América, planteando una mirada desde el punto de vista de las motivaciones múltiples de los actores seglares. A través del ejemplo de restituciones, donaciones y legados en losAndes, se explora el papel de los laicos españoles, y también de las poblaciones indígenas, en el establecimiento de la densa red de instituciones católicas que se construye entonces. La propuesta postula el protagonismo de actores laicos en la construcción de un espacio cristiano en los Andes peruanos en el siglo XVI y principios del XVII, donde la inversión económica permite contribuir a la transición de una sociedad de guerra y conquista a una sociedad corporativa pacificada.PALABRAS CLAVE: Hispanoamérica-Andes, religión, economía, encomienda, siglos XVI y XVII.ABSTRACTThis article aims to reflect on the mechanisms of financing and control of religious institutions by the laity in the first decades of the conquest and colonization of Spanish America. Investigating lay investment in the sacred sphere means first of all to clarifying historiography on laity, religion and money within Ancien Régime societies and their transposition to America, taking into account the multiple motivations of secular actors. The example of restitutions, donations and legacies inthe Andes enables us to explore the role of the Spanish laity and indigenous populations in the establishment of the dense network of Catholic institutions that was established during this period. The proposal postulates the role of lay actors in the construction of a Christian space in the Peruvian Andes in the sixteenth and early seventeenth centuries, when economic investment contributed to the transition from a society of war and conquest to a pacified, corporate society.KEY WORDS: Hispanic America-Andes, religion, economics, encomienda, 16th and 17th centuries. BIBLIOGRAFIAAbercrombie, T., “Tributes to Bad Conscience: Charity, Restitution, and Inheritance in Cacique and Encomendero Testaments of 16th-Century Charcas”, en Kellogg, S. y Restall, M. 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A different name than English literature, ‘Anglo-Indian Literature’, was given to the body of literature in English that emerged on account of the British interaction with India unlike the case with their interaction with America or Australia or New Zealand. Even the Indians’ contributions (translations as well as creative pieces in English) were classed under the caption ‘Anglo-Indian’ initially but later a different name, ‘Indo-Anglian’, was conceived for the growing variety and volume of writings in English by the Indians. However, unlike the former the latter has not found a favour with the compilers of English dictionaries. With the passage of time the fine line of demarcation drawn on the basis of subject matter and author’s point of view has disappeared and currently even Anglo-Indians’ writings are classed as ‘Indo-Anglian’. Besides contemplating on various connotations of the term ‘Indo-Anglian’ the article discusses the related issues such as: the etymology of the term, fixing the name of its coiner and the date of its first use. In contrast to the opinions of the historians and critics like K R S Iyengar, G P Sarma, M K Naik, Daniela Rogobete, Sachidananda Mohanty, Dilip Chatterjee and Gayatri Chakravorty Spivak it has been brought to light that the term ‘Indo-Anglian’ was first used in 1880 by James Payn to refer to the Indians’ writings in English rather pejoratively. However, Iyengar used it in a positive sense though he himself gave it up soon. The reasons for the wide acceptance of the term, sometimes also for the authors of the sub-continent, by the members of academia all over the world, despite its rejection by Sahitya Akademi (the national body of letters in India), have also been contemplated on. References Alphonso-Karkala, John B. (1970). 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The classical tradition has contributed to consolidate new historiographic perspectives in the history of the Americas. In this article, we analyze since this tradition the influence of the Greek and Latin mythology in the chroniclers written by three xvi Century churchmen: Bernardino de Sahagún, Jerónimo de Mendieta and José de Acosta. In their works, the comparison of the Graeco-roman gods and heroes with the gods of the natives had the purpose to bring closer to the readers the comprehension of these beliefs considering the classical mythology as a familiar reference, especially during Renaissance. The objective is the comprehension of the ‘otherness’. In addition, the classical is still a useful mean to facilitate conversion and legitimate the evangelization of the continent.

Charleyboy, Lisa and Mary Beth Leatherdale (Eds.). Urban Tribes: Native Americans in the City. Toronto, ON: Annickpress Ltd., 2015, Print.Lisa Charleyboy and Mary Beth Leatherdale, editors of the highly acclaimed Dreaming in Indian (2014) have created another anthology, this time with a focus on Urban Indigenous youth and young adults (aged 13–35). From poets to financiers to Hollywood actors, the anthology provides a glimpse into over 30 lives of successful Indigenous young people.Pushing boundaries and troubling stereotypes, the editors offer a deeper understanding of the multiplicities of lives as they share stories of Indigenous youth and young adults negotiating who they are and are becoming in an urban landscape. The mixed media portrayal with an exquisite use of photographs and graphic art weaves together stories, each told in unique ways, inviting the reader into the lives of the youth and young adults in meaningful ways. This book is an honest and realistic portrayal of both the adversities and advantages experienced by Indigenous youth, some of whom have left tight-knit communities on reserves to follow their dreams in large cities and some of whom have lived in urban centers all of their lives. Calling our attention to notions of renaissance, shattering stereotypes, racism and identity the book does not shy away from the more difficult stories or the larger context that shape the lives of Indigenous Peoples. With the focus on individuals and their lives we are able to see the beauty in the myriad of ways that the youth respond as they create lives that are not bound by any one notion of success, inspiration or Indigenous culture. In the midst of the stories there are statistics, historical contexts and geographical understandings of the sometimes invisible lives of Urban Indigenous Peoples across North America making this anthology a great resource for all Canadian Classrooms ranging from junior high to post-secondary. From this anthology Indigenous Peoples and non-Indigenous alike are able to gain a better understanding and appreciation of the diversity and complexity of lives of Urban Indigenous Peoples.Highly Recommended: 4 out of 4 starsReviewers: Trudy Cardinal & Fran CaudronDr. Trudy Cardinal is a Cree/Métis scholar from the University of Alberta whose research interests center on the experiences of Indigenous children and families on and off school landscapes. Her passion for stories and storytelling includes a love of children’s literature, especially literature written by and portraying the multiplicities in the lives of Indigenous youth and families.Fran Caudron (MRE) is a teacher in northern Alberta who teaches in a school that serves a large and diverse Indigenous student population. She graduated with her MRE from Newman Theological College in 2011, and is interested in using literature to promote and instill a love of reading and writing in her students.

Many films of the Australian New Wave (or Australian film renaissance) of the 1970s and 1980s can be defined as gothic, especially following Jonathan Rayner’s suggestion that “Instead of a genre, Australian Gothic represents a mode, a stance and an atmosphere, after the fashion of American Film Noir, with the appellation suggesting the inclusion of horrific and fantastic materials comparable to those of Gothic literature” (25). The American comparison is revealing. The 400 or so film productions of the Australian New Wave emerged, not in a vacuum, but in an increasingly connected and inter-mixed international space (Godden). Putatively discrete national cinemas weave in and out of each other on many levels. One such level concerns the reception critics give to films. This article will drill down to the level of the reception of two examples of Australian gothic film-making by two well-known American critics. Rayner’s comparison of Australian gothic with American film noir is useful; however, it begs the question of how American critics such as Pauline Kael and Andrew Sarris influentially shaped the reception of Australian gothic in America and in other locations (such as Australia itself) where their reviews found an audience either at the time or afterwards. The significance of the present article rests on the fact that, as William McClain observes, following in Rick Altman’s footsteps, “critics form one of the key material institutions that support generic formations” (54). This article nurtures the suggestion that knowing how Australian gothic cinema was shaped, in its infancy, in the increasingly important American market (a market of both commerce and ideas) might usefully inform revisionist studies of Australian cinema as a national mode. A more nuanced, globally informed representation of the origins and development of Australian gothic cinema emerges at this juncture, particularly given that American film reviewing in the 1970s and 1980s more closely resembled what might today be called film criticism or even film theory. The length of individual reviews back then, the more specialized vocabulary used, and above all the tendency for critics to assume more knowledge of film history than could safely be assumed in 2014—all this shows up the contrast with today. As Christos Tsiolkas notes, “in our age… film reviewing has been reduced to a thumbs-up or a thumbs-down” (56)! The 1970s and 1980s is largely pre-Internet, and critical voices such as Kael and Sarris dominated in print. The American reviews of Australian gothic films demonstrate how a different consciousness suffuses Kael’s and Sarris’s engagements with “Antipodean” (broadly Australian and New Zealand) cinema. Rayner’s locally specific definition of Australian gothic is distorted in their interpretations of examples of the genre. It will be argued that this is symptomatic of a particular blindspot, related to the politics and art of place, in the American reception of Wake in Fright (initially called Outback in America), directed by the Canadian Ted Kotcheff (1971) and The Year of Living Dangerously, directed by Peter Weir (1982). Space and argument considerations force this article to focus on the reviews of these films, engaging less in analysis of the films themselves. Suffice to say that they all fit broadly within Rayner’s definition of Australian gothic cinema. As Rayner states, three thematic concerns which permeate all the films related to the Gothic sensibility provide links across the distinctions of era, environment and character. They are: a questioning of established authority; a disillusionment with the social reality that that authority maintains; and the protagonist’s search for a valid and tenable identity once the true nature of the human environment has been revealed. (25) “The true nature of the human environment….” Here is the element upon which the American reviews of the Australian gothic founder. Explicitly in many films of this mode, and implicitly in nearly all of them, is the “human environment” of the Australian landscape, which operates less as a backdrop and more as a participating element, even a character, in the drama, saturating the mise-en-scène. In “Out of Place: Reading (Post) Colonial Landscapes as Gothic Space in Jane Campion’s Films,” Eva Rueschmann quotes Ross Gibson’s thesis from South of the West: Postcolonialism and the Narrative Construction of Australia that By featuring the land so emphatically… [Australian] films stake out something more significant than decorative pictorialism. Knowingly or unknowingly, they are all engaging with the dominant mythology of white Australia. They are all partaking of the landscape tradition which, for two hundred years, has been used by white Australians to promote a sense of the significance of European society in the “Antipodes”. (Rueschmann) The “emphatic” nature of the land in films like Wake in Fright, Mad Max 2 and Picnic at Hanging Rock actively contributes to the “atmosphere” of Australian gothic cinema (Rayner 25). This atmosphere floats across Australian film and literature. Many of the films mentioned in this article are adaptations from books, and Rayner himself stresses the similarity between Australian gothic and gothic literature (25). Significantly, the atmosphere of Australian gothic also floats across the fuzzy boundary between the gothic and road movies or road literature. Mad Max 2: The Road Warrior is obviously a road movie as well as a gothic text; so is Wake in Fright in its way; even Picnic at Hanging Rock contains elements of the road movie in all that travelling to and from the rock. Roads, then, are significant for Australian gothic cinema, for the road traverses the Australian (gothic) landscape and, in the opportunity it provides for moving through it at speed, tantalizes with the (unfulfillable) promise of an escape from its gothic horror. Australian roads are familiar, part of White European culture referencing the geometric precision of Roman roads. The Australian outback, by contrast, is unfamiliar, uncanny. Veined with roads, the outback invites the taming by “the landscape tradition” that it simultaneously rejects (Rueschmann). In the opening 360° pan of Wake in Fright the land frightens with its immensity and intensity, even as the camera displays the land’s “conquering” agent: not a road, but the road’s surrogate—a railway line. Thus, the land introduces the uncanny into Australian gothic cinema. In Freudian terms, the uncanny is that unsettling combination of the familiar and the unfamiliar. R. Gray calls it “the class of frightening things that leads us back to what is known and familiar” (Gray). The “frightening” land is the very condition of the “comforting” road; no roads without a space for roads, and places for them to go. In her introduction to The Penguin Book of the Road, Delia Falconer similarly sutures the land to the uncanny, linking both of these with the first peoples of the Australian land: "Of course there is another 'poetry of the earth' whispering from the edges of our roads that gives so many of our road stories an extra charge, and that is the history of Aboriginal presence in this land. Thousands of years of paths and tribal boundaries also account for the uncanny sense of being haunted that dogs our travellers on their journeys (xvii). White Australia, as the local saying goes, has a black past, played out across the land. The film The Proposition instances this, with its gothic portrayal of the uncanny encroachments of the Australian “wilderness” into the domain of “civilization”. Furthermore, “our” overweening literal and metaphoric investment in the traditional quarter-acre block, not to mention in our roads, shows that “we” haven’t reconciled either with the land of Australia or with its original inhabitants: the Aboriginal peoples. Little wonder that Kael and Sarris couldn’t do so, as White Americans writing some forty years ago, and at such a huge geographic remove from Australia. As will be seen, the failure of these American film critics to comprehend the Australian landscape comes out—as both a “critical reaction” and a “reactive compensation”—in two, interwoven strands of their interpretations of Australian New Wave gothic cinema. A repulsion from, and an attraction to, the unrecognized uncanny is evidenced. The first strand is constituted in the markedly anthropological aspect to the film reviews: anthropological elements of the text itself are either disproportionately magnified or longed for. Here, “anthropological” includes the sociological and the historical. Secondly, Kael and Sarris use the films they review from Australian gothic cinema as sites upon which to trial answers to the old and persistent question of how the very categories of art and politics relate. Initially sucked out of the reviews (strand one), politics and art thus rush back in (strand two). In other words, the American failure to engage deeply with the land triggers an initial reading of films like Wake in Fright less as films per se and more as primary texts or one-to-one documentations of Australia. Australia presents for anthropological, even scientific atomization, rather than as a place in active, creative and complex relationship with its rendering in mise-en-scène. Simultaneously though, the absence of the land nags—eats away at the edges of critical thinking—and re-emerges (like a Freudian return of the repressed) in an attempt by the American critics to exploit their film subjects as an opportunity for working out how politics and art (here cinema) relate. The “un-seen” land creates a mis-reading amongst the American critics (strand one), only to force a compensatory, if somewhat blindsided, re-reading (strand two). For after all, in this critical “over-looking” of the land, and thus of the (ongoing) Aboriginal existence in and with the land, it is politics and art that is most at stake. How peoples (indigenous, settler or hybrid peoples) are connected to and through the land has perhaps always been Australia’s principal political and artistic question. How do the American reviews speak to this question? Sarris did not review Wake in Fright. Kael reviewed it, primarily, as a text at the intersection of fiction and documentary, ultimately privileging the latter. Throughout, her critical coordinates are American and, to a degree, literary. Noting the “stale whiff of Conrad” she also cites Outback’s “additional interest” in its similarity with “recent American movies [about] American racism and capitalist exploitation and the Vietnam war” (415). But her most pointed intervention comes in the assertion that there is “enough narrative to hold the social material together,” as if this were all narrative were good for: scaffolding for sociology (416). Art and culture are left out. Even as Kael mentions the “treatment of the Aborigines,” she misses the Aboriginal cultural moment of the opening shot of the land; this terrain, she writes, is “without a trace of culture” (416). Then, after critiquing what she sees as the unconvincing lesson of the schoolteacher’s moral demise, comes this: “But a more serious problem is that (despite the banal photography) the semi-documentary aspects of the film are so much more vivid and authentic and original than the factitious Conradian hero that we want to see more of that material—we want to learn more” (416-417). Further on, in this final paragraph, Kael notes that, while “there have been other Australian films, so it’s not all new” the director and scriptwriter “have seen the life in a more objective way, almost as if they were cultural anthropologists…. Maybe Kotcheff didn’t dare to expand this vision at the expense of the plot line, but he got onto something bigger than the plot” (417). Kael’s “error”, as it were, is to over-look how the land itself stretches the space of the film, beyond plot, to occupy the same space as her so-called “something bigger”, which itself is filled out by the uncanniness of the land as the intersections of both indigenous and settler (road-based) cultures and their representations in art (417). The “banal photography” might be better read as the film’s inhabitation of these artistic/cultural intersections (416). Kael’s Wake in Fright piece illustrates the first strand of the American reviews of Australian gothic cinema. Missing the land’s uncanniness effectively distributes throughout the review an elision of culture and art, and a reactive engagement with the broadly anthropological elements of Kotcheff’s film. Reviews of The Year of Living Dangerously by Kael and Sarris also illustrate the first strand of the American-Australian reviewing nexus, with the addition, also by each critic, of the second strand: the attempt to reconnect and revitalize the categories of politics and art. As with Wake in Fright, Kael introduces an anthropological gambit into Weir’s film, privileging its documentary elements over its qualities as fiction (strand one). “To a degree,” she writes, “Weir is the victim of his own skill at creating the illusion of authentic Third World misery, rioting, and chaos” (454). By comparison with “earlier, studio-set films” (like Casablanca [452]), where such “backgrounds (with their picturesque natives) were perfectly acceptable as backdrops…. Here… it’s a little obscene” (454). Kael continues: “Documentaries, TV coverage, print journalism, and modern history itself have changed audiences’ responses, and when fake dilemmas about ‘involvement’ are cooked up for the hero they’re an embarrassment” (454-455). Film is pushed to cater to anthropology besides art. Mirroring Kael’s strand-one response, Sarris puts a lot of pressure on Weir’s film to “perform” anthropologically—as well as, even instead of, artistically. The “movie”, he complains “could have been enjoyed thoroughly as a rousingly old-fashioned Hollywood big-star entertainment were it not for the disturbing vistas of somnolent poverty on view in the Philippines, the location in which Indonesian poverty in 1965 was simulated” (59). Indeed, the intrusive reality of poverty elicits from Sarris something very similar to Kael’s charge of the “obscenity of the backdrop” (454): We cannot go back to Manderley in our movie romances. That much is certain. We must go forward into the real world, but in the process, we should be careful not to dwarf our heroes and heroines with the cosmic futility of it all. They must be capable of acting on the stage of history, and by acting, make a difference in our moral perception of life on this planet. (59) Sarris places an extreme, even outrageous, strand-one demand on Weir’s film to re-purpose its fiction (what Kael calls “romantic melodrama” [454]) to elicit the categories of history and anthropology—that last phrase, “life on this planet”, sounds like David Attenborough speaking! More so, anthropological atomization is matched swiftly to a strand-two demand, for this passage also anticipates the rapprochement of politics and art, whereby art rises to the level of politics, requiring movie “heroes and heroines” to make a “moral difference” on a historical if not on a “cosmic” level (59). It is precisely in this, however, that Weir’s film falls down for Sarris. “The peculiar hollowness that the more perceptive reviewers have noted in The Year of Living Dangerously arises from the discrepancy between the thrilling charisma of the stars and the antiheroic irrelevance of the characters they play to the world around them” (59). Sarris’s spatialized phrase here (“peculiar hollowness”) recalls Kael’s observation that Wake in Fright contains “something bigger than the plot” (417). In each case, the description is doubling, dis-locating—uncanny. Echoing the title of Eva Rueschmann’s article, both films, like the Australian landscape itself, are “out of place” in their interpretation by these American critics. What, really, does Sarris’s “peculiar hollowness” originate in (59)? In what “discrepancy” (59)? There is a small but, in the context of this article, telling error in Sarris’s review of Weir’s film. Kael, correctly, notes that “the Indonesian settings had to be faked (in the Philippines and Australia)” (inserted emphasis) (452). Sarris mentions only the Philippines. From little things big things grow. Similar to how Kael overlooks the uncanny in Wake in Fright’s mise-en-scène, Sarris “sees” a “peculiar hollowness” where the land would otherwise be. Otherwise, that is, in the perspective of a cinema (Kotcheff’s, Weir’s) that comprehends “the true nature of the [Australian, gothic] human environment” (Rayner 25). Of course, it is not primarily a matter of how much footage Weir shot in Australia. It is the nature of the cinematography that matters most. For his part, Sarris damns it as “pretentiously picturesque” (59). Kael, meanwhile, gets closer perhaps to the ethics of the uncanny cinematography of The Year of Living Dangerously in her description of “intimations, fragments, hints and portents… on a very wide screen” (451). Even so, it will be remembered, she does call the “backgrounds… obscene” (454). Kael and Sarris see less than they “see”. Again like Sarris, Kael goes looking in Weir’s film for a strand-two rapprochement of politics and art, as evidenced by the line “The movie displays left-wing attitudes, but it shows no particular interest in politics” (453). It does though, only Kael is blind to it because she is blind to the land and, equally, to the political circumstances of the people of the land. Kael likely never realized the “discrepancy” in her critique of The Year of Living Dangerously’s Billy Kwan as “the same sort of in-on-the-mysteries-of-the-cosmos character that the aborigine actor Gulpilil played in Weir’s 1977 The Last Wave” (455). All this, she concludes, “might be boiled down to the mysticism of L.A.: ‘Go with the flow’” (455)! Grouping characters and places together like this, under the banner of L.A. mysticism, brutally erases the variations across different, uncanny, gothic, post-colonial landscapes. It is precisely here that politics and art do meet, in Weir’s film (and Kotcheff’s): in the artistic representation of the land as an index of the political relations of indigenous, settler and hybrid communities. (And not down the rabbit hole of the “specifics” of politics that Kael claims to want [453]). The American critics considered in this article are not in “bad faith” or a-political. Sarris produced a perceptive, left-leaning study entitled Politics and Cinema, and many of Kael’s reviews, along with essays like “Saddle Sore: El Dorado, The War Wagon, The Way West,” contain sophisticated, liberalist analyses of the political circumstances of Native Americans. The crucial point is that, as “critics form[ing] one of the key material institutions that support generic formations,” Sarris and Kael impacted majorly on the development of Australian gothic cinema, in the American context—impacted especially, one could say, on the (mis-)understanding of the land-based, uncanny politics of this mode in its Australian setting (McClain 54). Kael’s and Sarris’s reviews of My Brilliant Career, along with Judith Maslin’s review, contain traits similar to those considered in depth in the reviews studied above. Future research might usefully study this significant impact more closely, weaving in an awareness of the developing dynamics of global film productions and co-productions since the 1970s, and thereby focusing on Australian gothic as international cinema. Was, for example, the political impact of later films like The Proposition influenced, even marginally, by the (mis-)readings of Sarris and Kael? In conclusion here, it suffices to note that, even as the American reviewers reduced Australian cinema art to “blank” documentary or “neutral” anthropology, nevertheless they evidenced, in their strand-two responses, the power of the land (as presented in the cinematography and mise-en-scène) to call out—across an increasingly globalized domain of cinematic reception—for the fundamental importance of the connection between politics and art. Forging this connection, in which all lands and the peoples of all lands are implicated, should be, perhaps, the primary and ongoing concern of national and global cinemas of the uncanny, gothic mode, or perhaps even any mode. References Casablanca. Dir. Michael Curtiz. Warner Bros, 1942. Falconer, Delia. “Introduction.” The Penguin Book of the Road. Ed. Delia Falconer. Melbourne: Viking-Penguin Books, 2008. xi-xxvi. Gibson, Ross. South of the West: Postcolonialism and the Narrative Construction of Australia. Bloomington, Indiana: Indiana University Press, 1992. Godden, Matt. “An Essay on Australian New Wave Cinema.” 9 Jan. 2013. 18 Aug. 2014 ‹http://www.golgotha.com.au/2013/01/09/an-essay-on-australian-new-wave-cinema/›. Gray, R. “Freud, ‘The Uncanny.’” 15 Nov. 2013. 18 Aug. 2014 ‹http://courses.washington.edu/freudlit/Uncanny.Notes.html›. Kael, Pauline. “Australians.” Review of My Brilliant Career. 15 Sep. 1980. Taking It All In. London: Marion Boyars, 1986. 54-62. Kael, Pauline. “Literary Echoes—Muffled.” Review of Outback [Wake in Fright]. 4 March 1972. Deeper into Movies. Boston: Atlantic Monthly Press-Little, Brown and Company, 1973. 413-419. Kael, Pauline. “Saddle Sore: El Dorado, The War Wagon, The Way West.” Kiss Kiss Bang Bang. London: Arrow Books, 1987. 38-46. Kael, Pauline. “Torrid Zone.” Review of The Year of Living Dangerously. 21 Feb. 1983. Taking It All In. London: Marion Boyars, 1986. 451-456. Mad Max 2: The Road Warrior. Dir. George Miller. Warner Bros, 1981. Maslin, Janet. “Film: Australian ‘Brilliant Career’ by Gillian Armstrong.” Review of My Brilliant Career. New York Times (6 Oct. 1979.): np. McClain, William. “Western, Go Home! Sergio Leone and the ‘Death of the Western’ in American Film Criticism.” Journal of Film and Video 62.1-2 (Spring/Summer 2010): 52-66. My Brilliant Career. Dir. Gillian Armstrong. Peace Arch, 1979. Picnic at Hanging Rock. Dir. Peter Weir. Picnic Productions, 1975. Rayner, Jonathan. Contemporary Australian Cinema: An Introduction. Manchester: Manchester University Press, 2000. Rueschmann, Eva. “Out of Place: Reading (Post) Colonial Landscapes as Gothic Space in Jane Campion’s Films.” Post Script (22 Dec. 2005). 18 Aug. 2014 ‹http://www.thefreelibrary.com/Out+of+place%3A+reading+%28post%29+colonial+landscapes+as+Gothic+space+in...-a0172169169›. Sarris, Andrew. “Films in Focus.” Review of My Brilliant Career. Village Voice (4 Feb. 1980): np. Sarris, Andrew. “Films in Focus: Journalistic Ethics in Java.” Review of The Year of Living Dangerously. Village Voice 28 (1 Feb. 1983): 59. Sarris, Andrew. “Liberation, Australian Style.” Review of My Brilliant Career. Village Voice (15 Oct. 1979): np. Sarris, Andrew. Politics and Cinema. New York: Columbia University Press, 1978. The Last Wave. Dir. Peter Weir. Ayer Productions, 1977. The Proposition. Dir. John Hillcoat. First Look Pictures, 2005. The Year of Living Dangerously. Dir. Peter Weir. MGM, 1982. Tsiolkas, Christos. “Citizen Kael.” Review of Pauline Kael: A Life in the Dark by Brian Kellow. The Monthly (Feb. 2012): 54-56. Wake in Fright. Dir. Ted Kotcheff. United Artists, 1971.

Film directors in American cinema have used the artist (painter, singer, thespian, writer, etc.) as a vehicle for auteurist identification in feature bio-pics for decades. The portrayal of the protagonists in these films usually falls victim to the "Van Gogh" syndrome, that is, the insistance on the creative inner turmoil, the solitary, misunderstood genius, and brave rebellion of its central character. This approach, however, breaks down completely when confronted with the void that is the historical figure known as "Andy Warhol." The popular image of Warhol, his studied superficiality, unapologetic commercialism, and outright catatonic demeanour, is completely disruptive to the traditional humanist artist biography. It is unsurprising, then, that recent film protagonists within the more traditional bio-pic framework found Warhol a figure that needed to be contained, neutralised, discredited, and even shot. Mainstream cinematic narrative has added little to the conventions of the artist biography since the Renaissance. Renaissance painter and biographer Giorgio Vasari appropriated the Petrarchian edifying "Great Lives" model to ennoble and sanitise the often problematic and distasteful personalities who populated the Italian art world. This approach prevailed over the next several hundred years, and was expanded upon by the intellectual figures of the Romantic period (who were very aware of Vasari's work). The Romantics contributed to the profile of a proper artist the following traits: misunderstood intellectual fury, dark psychological depths, and flouting of social convention. The bio-pic genre, especially as it relates to biographies of artists, also lauds humanistic "greatness" as its standard of significance. The bio-pic absolutely relies on a strong central figure, who can be shown in about two hours to have some substantial educational value, worthy of the expense of the film-makers and the attention of the viewer. In the mid-1990s, not long after his unexpected death in 1987, a character called "Andy Warhol" appeared in supporting roles in a number of feature films. The Doors (1991), Basquiat (1996), and I Shot Andy Warhol (1996) all feature an Andy Warhol character grounded squarely in various popular myths. All of the three 90s feature films which include Warhol in a substantial speaking role explicitly contrast him against another artist-figure. This other artist is presented as somehow preferable to Warhol, whether in conviction, authenticity, or validity of vision. The artist in question, Basquiat/Morrison/Solanas, predictably serves as the film-makers' lens through which the past is refracted (though more problematically in the case of Solanas). Warhol is outward sign of Basquiat's slide, the danger of fame-mongering for Morrison, and Valerie Solanas's misogynist nemesis. In each case, the more valorised figure is at first twinned with Warhol when drawn into his orbit. Eventually, the film's narrative contrasts the main subject against what the diegetic Warhol represents. In each case, Warhol becomes a metonymic representation of a larger organising factor: the economic/personality-driven entertainment industry, phallocentric hegemony, art's dead end, etc. The demonisation of Warhol in recent bio-pics is a good starting point for examining how his image is being interpreted by the mainstream media. It is clear that in this particular forum, Warhol's impact is understood only negatively. The purpose of this study will be to demonstrate how uncomfortable the creative arts world in general, and narrative film-making in particular, is with the "empty" legacy of Warhol and his Factory, and how the reactions against it illustrate a fear of Warhol's anti-humanist, subject-less project. It is fascinating that in the feature films, Warhol appears solely as a character in other people's stories rather than as the focus of biographical treatment. Warhol's very conscious emptying-out project has made nearly impossible any effort to deal with him and his legacy in any traditional narrative manner. Warhol's public persona -- simple, boring, derivative, and unheroic -- is directly at odds with the conventional "artist-hero" subjects necessary to the bio pic genre. This type is seen most typically in the old potboilers The Agony and the Extasy, about Michelangelo, and Lust for Life, about Van Gogh, as well as the more recent Artemisia about Artemisia Gentileschi. The very fact of Andy's posthumous film career fits neatly into his performative œuvre as a whole, and is easily interpreted as an extension of his life-long project. Warhol's entire self-imaging stratagem steadfastly affirmed that there is no center to illuminate -- no "real" Andy Warhol behind the persona. Warhol constantly disavowed any "meaning" beyond the surface of his art works, and ascribed it no value beyond market price. He preferred methods and forms (advertising, silk-screening, and film-making) that were easy for his Factory workers to execute and endlessly duplicate after his vague orders. Further, he ascribed no importance to his own bodily shell as "artist Andy Warhol". In an act of supreme self-branding, Warhol sent actors to impersonate him at lectures (most famously at University of Utah, who demanded he return the lecture fee), since he was only a packaged, reproducible product himself. In Warhol's art, there is no hand-made integrity, no originality, no agonised genius in a garret. He displays none of the traits that traditionally have allowed artists to be called geniuses. Warhol's studio's automation, the laying bare of the cheapest and slickest aspects of the culture industry, has long been the most feared facet of Warhol's artistic legacy. It is beside the point to argue that Warhol's meaninglessness is thematised to the degree that it has meaning. Warhol's erasure of all humanistic "aura" clearly remains threatening to a great number of artists, who rely heavily on such artistic stereotypes. Basquiat In 1996's Basquiat, painter/director Julian Schnabel used the dead painter as a proxy for telling his "I was there" version of the 80s New York art scene. In Schnabel's rather heavy-handed morality tale, young African-American painter Jean-Michel Basquiat's meteoric burn-out career is treated as a metaphor for the 80s art world as a whole. Schnabel clearly knows his Vasari. His film's scenario is a barely modified adaptation of humanist/romantic artist mythology. Traces of Vasari's tale of Cimabue's discovery of Giotto, as well as Van Gogh's various misunderstood artist scenarios are laboriously played out. In fact, the first words in the film invoke the Van Gogh cliché, foregrounding Schnabel's myth-making impulse. They are art critic Rene Ricard's, speaking over Basquiat waking up in a cardboard box in Central Park: "everyone wants to get on the Van Gogh boat. ... No one wants to be part of a generation that ignores another Van Gogh, ... When you first see a new picture, you have to be very careful. You might be staring at Van Gogh's ear." This quote sets the tone for Basquiat's art world experience narrative, trotting out every single Van Gogh-inspired legend (with heroin abuse standing in for the cut-off ear) to apply to Basquiat. In fact, the film veritably thematises Romantic cliché. The film's main project is the mythologisation of Jean-Michel and by extension Schnabel. However, by foregrounding the Van Gogh/Basquiat connection in such self-conscious terms, it seems the viewer is supposed to find it "ironic". (The irony is really that this po-mo window dressing is otherwise deeply at odds with the rest of the film's message.) The film suggests that Basquiat is both worthy of the allusion to the great humanistic tradition, and that his special case ("the first great black painter") changes all the rules and makes all clichés inapplicable. Schnabel's art, which is usually described as "Neo-Abstract Expressionist", and particularly his market value, relies heavily on the aura created by previous artists in the macho heroic mold. His paintings take up Pollock's "all over" effect but with de Kooning's jauntier color. He also fastens found objects, most famously broken plates, in a pastiche of Rauschenberg and Jasper Johns. Like Warhol, Schnabel often borrows recognisable motifs. However, instead of advertising and popular culture, Schnabel's come from a more elevated tradition; Old Master paintings appropriated from "legitimate" art history. Needless to say, Julian Schnabel himself has much invested in reaffirming the artist-genius myth that is threatening to be deconstructed by a good number of art critics and historians. Schnabel's agenda is specifically art historical, though no less political. Schnabel, through Basquiat, restores the artist to his proper place as individual creator challenging the outmoded conventions of established art. Warhol, portrayed as the quintessential post-modern artist, represents all that has gone wrong in the art world: superficiality, mass production, commodification, popular culture influence, and the erasure of art history and deep significance. In spite of the film's self-consciousness about the phoniness of the gallery scene, Basquiat's lionisation by it validates a retrograde concept of "pure" artist's vision. Schnabel is attacking what he sees as the deadening effect of post-modernism that threatens Schnabel's own place in art history. Basquiat's escalating drug problem and alliance late in the film with Warhol signals that he has followed the wrong direction, that he is hitting a dead end. The character Milo (Gary Oldman), the Schnabel manqué, sets up the contrast to illustrate Basquiat's slide. Milo is aligned with all that is exemplary in establishment virtues of hearth and home (doting fatherhood, settled domesticity, good living). The wholesome hand-made integrity of Milo/Schnabel's art, in line with traditional definitions of artistic greatness, is deeply at odds with the affected commercialism of Warhol's work. Schnabel's artistic influences show up clearly in his very marked progressive view of art history and clearly named privileged pantheon. In the film, Schnabel is at pains to insert Basquiat and himself into this tradition. The very first scene of the film sees Jean-Michel as a child with his mother at the MOMA, where she is in tears in front of Picasso's Guernica. In the narrative, this is quickly followed by Ricard's Van Gogh quote above. As an adult, Jean-Michel enacts Rauschenberg's edict, to "narrow the gap between art and life". This is illustrated by Jean-Michel not restricting his artistic output to work on canvas in a studio. He graffitis walls, signs table tops à la Rauschenberg, and makes designs on a diner countertop in maple syrup. Later, Jean-Michel is shown painting in his studio walking around the canvas on the floor, in an all-over technique, mirroring the familiar Hans Namuth film of Jackson Pollock. Aligning Jean-Michel with the pre-Warhol, and especially Abstract Expressionist artists, positions Basquiat and Schnabel together against the "dead end" of Warhol's version of Pop. Basquiat and the director have inherited the "right" kind of art, and will be the progenitors of the next generation. Warhol as a "dead end" leads to a discussion of the relationship between artists' procreative sexuality and their art. In the film, Warhol is assumed to be asexual (rather than homosexual), and this lack of virility is clearly linked to the sterility, transitoriness, and barrenness of his art. Schnabel/Milo and Basquiat, in their marked heterosexuality, are the "fathers" of the next generation. In Basquiat's collaboration with Warhol, even Andy understands his own impotence. Warhol says, "I can't teach you anything, you're a natural, are you kidding me?", and most importantly, "you paint out everything I do, Jean-Michel". By privileging Jean-Michel's art (and his own) over Warhol's, Schnabel is clearly trying to paint out the mutation of the Warholisation of art, and paint in his own art historical eugenics. The Doors In a less substantial role but in a similar vein, Warhol also appears briefly in Oliver Stone's 1991 The Doors, as part of a brief "rising fame" montage of New York incidents. Like Schnabel, Stone has a lot to lose from investment in Warhol's spiritual and aesthetic emptiness. Though brief, Warhol's appearance in the film, like in Basquiat, serves as a cautionary tale for its hero. The contrast made between the vacuous Factory crowd and the "authentic" Doors presages the dominant trope for the Warhol character that Schnabel would expand upon later. The Factory sequence dramatises the glamour and seductiveness of the hollow side of fame that may lead Morrison off his spiritual-quest path. The Native American shaman who Jim sees at pivotal points in his life appears at the Factory, warning him not to take the wrong path represented by Warhol. The Doors are at a pivotal moment, the onset of fame, and must act carefully or risk ending up as meaningless as Warhol. Stone's chronicling of the 60s relies heavily on what could be called the humanist ideal of the power of the individual to effect change, raise consciousness, and open minds. Via Stone's simple reductiveness, Warhol represents here the wrong kind of counter-culture, the anti-hippie. By emulating Warhol, the Doors follow the wrong shaman. To Stone, Warhol's superficiality represents all that is dangerous about celebrity and entertainment: the empty, mind-destroying cocaine high of the masses. I Shot Andy Warhol The film I Shot Andy Warhol (1996) problematises the idea put forth in the other films of Warhol as artistic anti-Christ, simply because the film's subject is much more difficult to heroise, and like Warhol does not fit snugly into bio-pic conventions. Like Basquiat, the film also takes the point of view of a protagonist at the edge of Warhol's sphere of influence, here radical feminist and S.C.U.M. (the Society for Cutting Up Men) Manifesto scribe Valerie Solanas, in order to criticise what Warhol represents. Unlike the previous films, here Warhol's character is central to the narrative. Although Warhol clearly represents something very negative to the Solanas character, the film never fully endorses its subject's point of view. That Warhol deserved and needed to be shot for any reason beyond Solanas's personal demons is never established. Perhaps this ambivalence is a flaw of the film, but it is also telling about the problematic legacies of feminism and Pop, two movements that have led to challenges of the hero-artist ideal. In this film, the relationship between Warhol and the main protagonist is extremely complex. Andy and his crowd are presented as clearly odious. Though Valerie comes off as more interesting and sympathetic, she is also still clearly an unhinged oddball spewing specious ideology. Within the film, Valerie's attraction to the Factory scene seems to stem from something her friend, transvestite Candy Darling, says: "if anyone can make you a star, Andy Warhol can". Valerie desperately wants attention for her radicalism (and likely for other psychological reasons, which make radicalism attractive to her, as well), and sees Andy's power for "star-making", especially among the more marginal of society, as something from which she can profit. Valerie's mistake seems to be in confusing the artistic avant-garde with the politically radical. Valerie finds kinship in Warhol's androgyny and lack of enthusiasm for sex, but does not realise immediately that Andy is interested in her play Up Your Ass primarily for its titillation and shock value, and is entirely uninterested in it from a content standpoint. The content/emptiness conflict in Valerie and Andy's "artistic visions" becomes one of the major thematics in the film. Though like Solanas, he finds community with margin-dwellers, Andy is portrayed as far too implicated in and dependent on the so-called culture industry in order to be "Andy Warhol -- Superstar". Andy's interest in the low-life that Valerie represents is, of course, wholly superficial, which enrages her. She sees no worthy theoretical position in the banal contentlessness of Andy's circle. Valerie's manifesto and dramatic works have almost an excess of content. They work to kick people in the balls to get them to open their eyes and see the appalling conditions around them. The Warhol here, like in The Doors, wants people to see empty banality, but has no interest in effecting change. Valerie's play, as read simultaneously in the lesbian coffee shop and at Andy's studio, dramatises this divergence. When Warhol and crowd read the script with dull inflection, inert on the couch, one can imagine the very words being put to use in a Warhol film. When Valerie and friends perform those same words, the passionate engagement and deep meaningfulness -- at least to Valerie -- capture her urgent commitment to her ideas. As Valerie gets more desperate to disseminate her ideas, and thus begins to further alienate the Factory crowd, she starts to see Andy as in fact the bodily symbol of the "man" she wants cut up. Not only does he represent the patriarch of the art world who has dismissed her and has invalidated her vision, but also more broadly the hierarchy and deep structure of Andy's world parallels the consumeristic and image-driven society at large. If Valerie wants to live with integrity within her own code, the "man" must be deposed. On top of the personal gratification she would receive in this act, Solanas would also finally find a world-wide audience for her views. Now we can understand why, when asked by the press why she shot Andy, Valerie tells them "he had too much control over my life." Unhappily, instead of women rising up against their male oppressors to take up their rightful place of superiority, Solanas gets labeled a "lunatic" by the same media and larger establishment which (in this film) proclaim Warhol a genius. Solanas dissolves into a bit-player in the Andy Warhol story. One of the major interests of this film is that it excerpts a player from the limits of that "master narrative" story and allows them their own subjecthood. I Shot Andy Warhol, with its assertive quotational title, seems to want to reinscribe subjecthood to one of the most truly radical of Andy's superstars, reclaiming the value of Valerie's polemics from the emptiness of her anecdotal role in Warhol's biography. Though Valerie clearly sees Andy as her nemesis, the film constructs him as a boring, ineffectual, self-absorbed effete. The great weakness of the film is that their conflict begins to look like a midget wrestling contest. Since both are competing for higher freakdom, the broader implications of either of their projects are only rarely glimpsed. It should be clear by now that for so many, fictional Warhol is not just a problematic figure, but nearly a monstrous one. The film-makers clearly show what elements of Warhol's representative strategy they find so threatening. Schnabel and Stone have the most to lose in the replacement of their value systems (genius investment and 60s macho spirituality) by what they perceive as postmodern de-centredness, and therefore need to attack that threat the most forcefully. Less conservatively, for Harron, Warhol's Pop objectification of everyone, including women, seems to threaten women's hard-won subjectivity through feminism. Warhol, Morrison, Basquiat and Solanas were all artists who played heavily on their roles as outsiders to mainstream society. These films build the film-makers' soapbox on the "right" way to be alienated, bourgeois-hating, and rebellious, and the films assume a sympathetic viewing audience. Even though the interest in Warhol and his flashy milieu probably got at least two of these films made in the first place, it seems clear that even the more independently-minded film establishment would rather align themselves with the romanticised artist bio-pic subject than the black hole they fear Warhol personifies. Perhaps the character Andy Warhol is put to most appropriate use when he is only glimpsed, such as in the films Death Becomes Her, where he appears as one of the party guests for people who have taken the magic potion to live forever, and as part of the 70s glam wallpaper in 54. This kind of "product placement" use of Warhol most succinctly encapsulates the vacant banality he espoused. In these films, Warhol is unburdened by other artists' attempts to fill him up with meaning. Warhol is taken at his word. His easily recognisable and reproducible bodily shell is hollow and superficial, just as he said it was. Warhol, Morrison, Basquiat and Solanas were all artists who played heavily on their roles as outsiders to mainstream society. These films build the film-makers' soapbox on the "right" way to be alienated, bourgeois-hating, and rebellious, and the films assume a sympathetic viewing audience. Even though the interest in Warhol and his flashy milieu probably got at least two of these films made in the first place, it seems clear that even the more independently-minded film establishment would rather align themselves with the romanticised artist bio-pic subject than the black hole they fear Warhol personifies. Citation reference for this article MLA style: Julie Turnock. "Painting Out Pop: "Andy Warhol" as a Character in 90s Films." M/C: A Journal of Media and Culture 2.4 (1999). [your date of access] <http://www.uq.edu.au/mc/9906/warhol.php>. Chicago style: Julie Turnock, "Painting Out Pop: "Andy Warhol" as a Character in 90s Films," M/C: A Journal of Media and Culture 2, no. 4 (1999), <http://www.uq.edu.au/mc/9906/warhol.php> ([your date of access]). APA style: Julie Turnock. (1999) Painting out pop: "Andy Warhol" as a character in 90s films. M/C: A Journal of Media and Culture 2(4). <http://www.uq.edu.au/mc/9906/warhol.php> ([your date of access]).

Introduction In The X-Files episode “Humbug”, agents Scully and Mulder travel to Florida to investigate a series of murders taking place in a community of sideshow performers, or freaks. At the episode’s end, one character, a self-made freak and human blockhead, muses on the future of the freak community:twenty-first century genetic engineering will not only eradicate the Siamese twins and the alligator-skinned people, but you’re going to be hard-pressed to find a slight overbite or a not-so-high cheek bone … . Nature abhors normality. It can’t go very long without creating a mutant. (“Humbug”) Freaks, he says, are there to remind people of the necessity of mutations. His observation that genetic engineering will eradicate anomalies of nature accurately illustrates the gradual shift that society was witnessing in the late twentieth century away from the anomalous freak and toward surgical perfection. Yet this desire for perfection, which has manifested itself in often severe surgical deformities, has seen a shift in what constitutes the freak for a contemporary audience, turning what was once an anomaly into a mass-produced creation. While the freaks of the nineteenth and early twentieth century were born with facial or anatomical deformities that warranted their place in the sideshow performance (bearded ladies, midgets, faints, lobster men, alligator-skinned people, etc.), freaks of the twenty-first century can be seen as something created by a plastic surgeon, a shift which undermines the very understanding of freak ontology. As Katherine Dunne put it: “a true freak cannot be made. A true freak must be born” (28). In her discussion of the monstrous body, Linda Williams writes that “the monster’s body is perceived as freakish in its possession of too much or too little” (63). This may have included a missing or additional limb, distorted sizes and heights, and anatomical growths. John Merrick, or the “Elephant Man” (fig. 1), as he was famously known, perfectly embodied this sense of excess that is vital to what people perceive as the monstrous body. In his discussion of freaks and the freakshow, Robert Bogdan notes that promotional posters exaggerated the already-deformed nature of freaks by emphasising certain physical anomalies and turning them into mythological creatures: “male exhibits with poorly formed arms were billed as ‘The Seal Man’; with poorly formed legs, ‘the Frog Man’; with excesses of hair, ‘The Lion Man’ or ‘Dog Boy’” (100). Figure 1: John Merrick (the Elephant Man) <https://www.pinterest.com.au/pin/193584483966192229/>.The freak’s anomalous nature made them valuable, financially but also culturally: “in many ways, the concept of ‘freak,’ is an anomaly in current social scientific thinking about demonstrable human variation. During its prime the freak show was a place where human deviance was valuable, and in that sense valued” (Bogdan 268). Many freaks were presented as “human wonders”, while “their claims to fame were quite commonplace” (Bogdan 200). Indeed, Bogdan argues that “while highly aggrandized exhibits really were full of grandeur, with respectable freaks the mundane was exploited as amazing and ordinary people were made into human wonders” (200). Lucian Gomoll similarly writes that freakshows “directed judgement away from the audience and onto the performers, assuring observers of their own unmarked normalcy” (“Objects of Dis/Order” 205).The anomalous nature of the freak therefore promoted the safety of normality at the same time as it purported to showcase the brilliance of the extraordinary. While the freaks themselves were normal, intelligent people, the freakshow served as a vehicle to gaze at oneself with a sense of relief. As much as many freakshows attempt to dismantle notions of normality, they serve to emphasise empathy, not envy. The anomalous freak is never an envied body; the particular dimensions of the freakshow mean that it is the viewer who is to be envied, and the freak who is to be pitied. From Freakshow to SideshowIn nineteenth-century freakshows, exploitation was rife; as Alison Piepmeier explains, “many of the so-called Aztecs, Pinheads, and What Is Its?”, were, in fact, “mentally disabled people dressed in wild costumes and forced to perform” (53). As a result, “freakishness often implied loss of control over one’s self and one’s destiny” (53). P.T. Barnum profited from his exploitation of freaks, while many freaks themselves also benefited from being exhibited. As Jessica Williams writes, “many freak show performers were well paid, self-sufficient, and enjoyed what they did” (69). Bogdan similarly pointed out that “some [freaks] were exploited, it is true, but in the culture of the amusement world, most human oddities were accepted as showmen. They were congratulated for parlaying into an occupation [that], in another context, might have been a burden” (268). Americans of all classes, Anissa Janine Wardi argues, enjoyed engaging in the spectacle of the freak. She writes that “it is not serendipitous that the golden age of the freak show coincided with the building of America’s colonial empire” (518). Indeed, the “exploration of the non-Western world, coupled with the transatlantic slave trade, provided the backdrop for America’s imperialist gaze, with the native ‘other’ appearing not merely in the arena of popular entertainment, but particularly in scientific and medical communities” (518). Despite the accusations levelled against Barnum, his freakshows were seen as educational and therefore beneficial to both the public and the scientific community, who, thanks to Barnum, directly benefited from the commercialisation of and rising public interest in the freak. Discussing “western conventions of viewing exotic others”, Lucian Gomoll writes that “the freak and the ‘normal’ subject produced each other in a relationship of uneven reciprocity” (“Feminist Pleasures” 129). He writes that Barnum “encouraged onlookers to define their own identities in contrast to those on display, as not disabled, not animalistic, not androgynous, not monstrous and so on”. By the twentieth century, he writes, “shows like Barnum’s were banned from public spaces as repugnant and intolerable, and forced to migrate to the margins” (129).Gomoll commends the Freakatorium, a museum curated by the late sword swallower Johnny Fox, as “demonstrating and commemorating the resourcefulness and talents of those pushed to the social margins” (“Objects of Dis/Order” 207). Gomoll writes that Fox did not merely see freaks as curiosities in the way that Barnum did. Instead, Fox provided a dignified memorial that celebrated the uniqueness of each freak. Fox’s museum displays, he writes, are “respectable spaces devoted to the lives of amazing people, which foster potential empathy from the viewers – a stark contrast to nineteenth-century freakshows” (205). Fox himself described the necessity of the Freakatorium in the wake of the sideshow: New York needs a place where people can come see the history of freakdom. People that were born with deformities that were still amazing and sensitive people and they allowed themselves to be viewed and exhibited. They made a good living off doing that. Those people were to be commended for their courageousness and bravery for standing in front of people. (Hartzman)Fox also described the manner in which the sideshow circuit was banned over time:then sideshows went out because some little girl was offended because she thought the only place she could work was the sideshow. Her mother thought it was disgraceful that people exhibited themselves so she started calling the governor and state’s attorney trying to get sideshows banned. I think it was Florida or South Carolina. It started happening in other states. They said no exhibiting human anomalies. These people who had been working in sideshows for years had their livelihood taken away from them. What now, they’re supposed to go be institutionalized? (Hartzman) Elizabeth Stephens argues that a shift occurred in the early twentieth century, and that by the late ‘30s “people with physical anomalies had been transformed in the cultural imagination from human oddities or monsters to sick people requiring diagnoses and medical intervention” (Stephens). Bogdan noted that by the 1930s, “the meaning of being different changed in American society. Scientific medicine had undermined the mystery of certain forms of human variation, and the exotic and aggrandized modes had lost their flamboyant attractiveness” (274). So-called freaks became seen as diseased bodies who “were now in the province of physicians, not the general public” (274). Indeed, scientific interest transformed the freak into a medical curiosity, contributing to the waning popularity of freakshows. Ironically, although the freaks declined in popularity as they moved into the medical community, medicine would prove to be the domain of a new kind of freak in the ensuing years. The Manufactured Freak As the freakshow declined in popularity, mainstream culture found other subjects whose appearance provoked curiosity, awe, and revulsion. Although plastic surgery is associated with the mid-to-late twentieth century and beyond, it has a long history in the medical practice. In A History of Plastic Surgery, Paolo Santoni-Rugiu and Philip J. Sykes note that “operations for the sole purpose of improving appearances came on the scene in 1906” (322). Charles C. Miller was one of the earliest pioneers of plastic surgery; Santoni-Rugiu and Sykes write that “he never disguised the fact that his ambition was to do Featural Surgery, correcting imperfections that from a medical point of view were not considered to be deformities” (302). This attitude would fundamentally transform notions of the “normal” body. In the context of cosmetic surgery, it is the normal body that becomes manipulated in order to produce something which, despite intentions, proves undoubtedly freakish. Although men certainly engage in plastic surgery (notably Igor and Grichka Bogdanoff) the twenty-first century surgical freak is synonymous with women. Kirsty Fairclough-Isaacs points out the different expectations levelled against men and women with respect to ageing and plastic surgery. While men, she says, “are closely scrutinised for attempting to hide signs of ageing, particularly hair loss”, women, in contrast, “are routinely maligned if they fail to hide the signs of ageing” (363). She observes that while popular culture may accept the ageing man, the ageing woman is less embraced by society. Consequently, women are encouraged—by the media, their fans, and by social norms around beauty—to engage in surgical manipulation, but in such a way as to make their enhancements appear seamless. Women who have successful plastic surgery—in the sense that their ageing is well-hidden—are accepted as having successfully manipulated their faces so as to appear flawless, while those whose surgical exploits are excessive or turn out badly become decidedly freakish. One of the most infamous plastic surgery cases is that of Jocelyn Wildenstein, also known as “catwoman”. Born Jocelynnys Dayannys da Silva Bezerra Périsset in 1940, Wildenstein met billionaire art dealer Alec N. Wildenstein whom she married in the late 1970s. After discovering her husband was being unfaithful, Wildenstein purportedly turned to cosmetic surgery in order to sculpt her face to resemble a cat, her husband’s favourite animal. Ironically but not surprisingly, her husband purportedly screamed in terror when he saw his wife’s revamped face for the first time. And although their relationship ended in divorce, Wildenstein, dubbed “the Bride of Wildenstein”, continued to visit her plastic surgeon, and her face became progressively more distorted over the years (Figure 2). Figure 2: Jocelyn Wildenstein over the years <https://i.redd.it/vhh3yp6tgki31.jpg>. The exaggerated and freakish contours of Wildenstein’s face would undoubtedly remind viewers of the anatomical exaggerations seen in traditional freaks. Yet she does not belong to the world of the nineteenth century freak. Her deformities are self-inflicted in an attempt to fulfil certain mainstream beauty ideals to exaggerated lengths. Like many women, Wildenstein has repeatedly denied ever having received plastic surgery, claiming that her face is natural, while professing admiration for Brigitte Bardot, her beauty idol. Such denial has made her the target of further criticism, since women are not only expected to conceal the signs of ageing successfully but are also ironically expected to be honest and transparent about having had work done to their faces and bodies, particularly when it is obvious. The role that denial plays not just in Wildenstein’s case, but in plastic surgery cases more broadly, constitutes a “desirability of naturalness” (122), according to Debra Gimlin. There is, she argues, an “aesthetic preference for (surgically enhanced) ‘naturalness’” (122), a desire that sits between the natural body and the freak. This kind of appearance promotes more of an uncanny naturalness that removes signs of ageing but without being excessive; as opposed to women whose use of plastic surgery is obvious (and deemed excessive according to Williams’ “monstrous body”) the unnatural look that some plastic surgery promotes is akin to an absence of normal features, such as wrinkles. One surgeon that Gimlin cites argues that he would not remove the wrinkles of a woman in her 60s: “she’s gonna look like a freak without them”, he says. This admission signifies a clear distinction between what we understand as freakish plastic surgery (Wildenstein) and the not-yet-freakish appearance of women whose surgically enhanced appearance is at once uncanny and accepted, perpetuating norms around plastic surgery and beauty. Denial is thus part of the fabric of performing naturalness and the desire to make the unnatural seem natural, adding another quasi-freakish dimension to the increasingly normalised appearance of surgically enhanced women. While Wildenstein is mocked for her grotesque appearance, in addition to her denial of having had plastic surgery, women who have navigated plastic surgery successfully are congratulated and envied. Although contemporary media increasingly advocates the ability to age naturally, with actresses like Helen Mirren and Meryl Streep frequently cited as natural older beauties, natural ageing is only accepted to the extent that this look of naturalness is appeasing. Unflattering, unaltered naturalness, on the other hand, is demonised, with such women encouraged to turn to the knife after all in order to achieve a more acceptable look of natural ageing, one that will inevitably and ironically provoke further criticism. For women considering plastic surgery, they are damned if they do and damned if they don’t. Grant McCracken notes the similarities between Wildenstein and the famous French body artist Orlan: “like Orlan, Wildenstein had engaged in an extravagant, destructive creativity. But where Orlan sought transformational opportunity by moving upward in the Renaissance hierarchy, toward saints and angels, Wildenstein moved downwards, toward animals” (25). McCracken argues that it isn’t entirely clear whether Orlan and Wildenstein are “outliers or precursors” to the contemporary obsession with plastic surgery. But he notes how the transition of plastic surgery from a “shameful secret” to a ubiquitous if not obligatory phenomenon coincides with the surgical work of Orlan and Wildenstein. “The question remains”, he says, “what will we use this surgery to do to ourselves? Orlan and Wildenstein suggest two possibilities” (26).Meredith Jones, in her discussion of Wildenstein, echoes the earlier sentiments of Williams in regards to the monster’s body possessing too much or too little. In Wildenstein’s case, her freakishness is provoked by excess: “when too many body parts become independent they are deemed too disparate: wayward children who no longer lend harmony or respect to their host body. Jocelyn Wildenstein’s features do this: her cheeks, her eyes, her forehead and her lips are all striking enough to be deemed untoward” (125). For Jones, the combination of these features “form a grotesquery that means their host can only be deemed, at best, perversely beautiful” (125). Wildenstein has been referred to as a “modern-day freak”, and to a certain extent she does share something in common with the nineteenth century freak, specifically through the manner in which her distorted features invite viewers to gawk. Like the Elephant Man, her freakish body possesses “too much”, as Williams put it. Yet her appearance evokes none of the empathy afforded traditional freaks, whose facial or anatomical deformities were inherent and thus cause for empathy. They played no role in the formation of their deformities, only reclaiming agency once they exhibited themselves. While Wildenstein is, certainly, an anomaly in the sense that she is the only known woman who has had her features surgically altered to appear cat-like, her appearance more broadly represents an unnerving trajectory that reconstructs the freak as someone manufactured rather than born, upending Katherine Dunne’s assertion that true freaks are born, not made. Indeed, Wildenstein can be seen as a precursor to Nannette Hammond and Valeria Lukyanova, women who surgically enhanced their faces and bodies to resemble a real-life Barbie doll. Hammond, a woman from Cincinnati, has been called the first ‘Human Barbie’, chronicling the surgical process on her Instagram account. She states that her children and husband are “just so proud of me and what I’ve achieved through surgery” (Levine). This surgery has included numerous breast augmentations, botox injections and dental veneers, in addition to eyelash extensions and monthly fake tans. But while Hammond is certainly considered a “scalpel junkie”, Valeria Lukyanova’s desire to transform herself into a living Barbie doll is particularly uncanny. Michael’s Idov’s article in GQ magazine titled: “This is not a Barbie Doll. This is an Actual Human Being” attests to the uncanny appearance of Lukyanova. “Meeting Valeria Lukyanova is the closest you will come to an alien encounter”, Idov writes, describing the “queasy fear” he felt upon meeting her. “A living Barbie is automatically an Uncanny Valley Girl. Her beauty, though I hesitate to use the term, is pitched at the exact precipice where the male gaze curdles in on itself.” Lukyanova, a Ukrainian, admits to having had breast implants, but denies that she has had any more modifications, despite the uncanny symmetry of her face and body that would otherwise allude to further surgeries (Figure 3). Importantly, Lukyanova’s transformation both fulfils and affronts beauty standards. In this sense, she is at once freakish but does not fit the profile of the traditional freak, whose deformities are never confused with ideals of beauty, at least not in theory. While Johnny Fox saw freaks as talented, unique individuals, their appeal was borne of their defiance of the ideal, rather than a reinforcement of it, and the fact that their appearance was anomalous and unique, rather than reproducible at whim. Figure 3: Valeria Lukyanova with a Barbie Doll <http://shorturl.at/mER06>.Conclusion As a modern-day freak, these Barbie girls are a specific kind of abomination that undermines the very notion of the freak due to their emphasis on acceptance, on becoming mainstream, rather than being confined to the margins. As Jones puts it: “if a trajectory […] is drawn between mainstream cosmetic surgery and these individuals who have ‘gone too far’, we see that while they may be ‘freaks’ now, they nevertheless point towards a moment when such modifications could in fact be near mainstream” (188). The emphasis that is placed on mainstream acceptance and reproducibility in these cases affronts traditional notions of the freak as an anomalous individual whose features cannot be replicated. But the shift that society has seen towards genetic and surgical perfection has only accentuated the importance of biological anomalies who affront the status quo. While Wildenstein and the Barbie girls may provoke a similar sense of shock, revulsion and pity as the Elephant Man experienced, they possess none of the exceptionality or cultural importance of real freaks, whose very existence admonishes mainstream standards of beauty, ability, and biology. References Bogdan, Robert. 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