Arts

Irish traditional music is typically characterised as an ‘oral tradition’ which has been handed down from one generation to the next. Though the process of reworking has been considered central to its transmission, little consideration has thus far been given to the ways in which the music develops diachronically and what factors influence these performance decisions. Cottrell considers the act of performance as a palimpsest where traces of earlier renditions can still be identified in any given performance. Taking the example of ‘The Japanese Hornpipe’, this article will consider the ways in which individual actors and regional styles can reshape fundamental melodic characteristics through creative alteration in successive performances as the melody passed from circus performance act through the Donegal fiddle tradition and the whistling competition at Fleadh Cheoil na hÉireann.

This article outlines the central role of the human eye as a consistent and recurring aesthetic strategy in the cinematic oeuvre of Sergei Eisenstein via an investigation of three films—Strike (1925), Potemkin (1925), and the unfinished, two-part Ivan the Terrible (1945, 1958). It analyses seeing, being seen, and shut and open eyes, in conjunction with the use of the close-up, as crucial to Eisenstein’s visual vocabulary and argues for the need to think about the persistent focus on eyes and vision in terms of panoptic mechanisms of political surveillance and control. Meaning is generated from eye to eye, through configurations of looking and spying, revealing and concealing—formal and aesthetic strategies which condition the gaze of the spectator, creating sites of affect that provide continuity between the films. It furthermore contextualises Soviet montage and Eisenstein’s work in relation to European avant-gardes, specifically French Impressionism and German Expressionism, whose influence on the director’s filmography has received little scholarly attention.

The George Washington University holds a collection of African objects donated by a private collector in the 1970s, many of which are culturally misattributed. Among the objects are two large wooden posts cataloged as “house posts” from Côte d’Ivoire. These posts exhibit two distinct sections, each resembling material culture used in ceremonial traditions, but together have not been identified in existing museum collections or scholarly sources. This paper documents the findings of an investigation into the provenance and the cultural context of these posts through the analysis of the objects’ materiality, stylistic characteristics, and possible market production to determine a framework for their ethical handling and restitution. What do the combined objects reveal about the interconnectedness of Western market demands and the creation of African tourist art from the 1970s? And what are the implications of these unique forms of African material culture in the conversation on museum reforms and ethical display? The research points to the blurred boundaries between authentic ritual objects and the fabrication of “authenticity” for Western consumption. The goal of this paper is to reveal the possible connections between carvers producing objects for the tourist market within the social and cultural environment of the Senufo workshop system. The paper argues that the objects in the George Washington University collection were adapted for a Western market and audience. Through a comparative analysis of cultural ideographs from surrounding cultures in the area, records of workshops and economic production, the paper concludes that the objects were not produced for sacred use but more likely for commercial purposes, and that their cultural value is not diminished. Instead, they represent another form of expression developed by carvers who adapted Indigenous forms to satisfy Western market demands.