Angeliki Lymberopoulou – författare

The early modern Mediterranean was an area where many different rich cultural traditions came in contact with each other, and were often forced to co-exist, frequently learning to reap the benefits of co-operation. Orthodox, Roman Catholics, Muslims, Jews, and their interactions all contributed significantly to the cultural development of modern Europe. The aim of this volume is to address, explore, re-examine and re-interpret one specific aspect of this cross-cultural interaction in the Mediterranean – that between the Byzantine East and the (mainly Italian) West. The investigation of this interaction has become increasingly popular in the past few decades, not least due to the relevance it has for cultural exchanges in our present-day society.The starting point is provided by the fall of Constantinople to the troops of the Fourth Crusade in 1204. In the aftermath of the fall, a number of Byzantine territories came under prolonged Latin occupation, an occupation that forced Greeks and Latins to adapt their life socially and religiously to the new status quo. Venetian Crete developed one of the most fertile ‘bi-cultural’ societies, which evolved over 458 years. Its fall to the Ottoman Turks in 1669 marked the end of an era and was hence chosen as the end point for the conference. By sampling case studies from the most representative areas where this interaction took place, the volume highlights the process as well as the significance of its cultural development.

The main themes of this volume are the identification of 'visions', 'messages', and 'meanings' in various facets of Byzantine culture and the possible differences in the perception of these visions, messages and meanings as seen by their original audience and by modern scholars. The volume addresses the methodological question of how far interpretations should go - whether there is a tendency to read too much into too little or whether not enough attention is paid to apparent minutiae that may have been important in their historical context. As the essays span a wide chronological era, they also present a means of assessing the relative degrees of continuity and change in Byzantine visions, messages and meanings over time. Thus, as highlighted in the concluding section, the book discusses the validity of existing notions regarding the fluidity of Byzantine culture: when continuity was a matter of a rigid adherence to traditional values and when a manifestation of the ability to adapt old conventions to new circumstances, and it shows that in some respects, Byzantine cultural history may have been less fragmented than is usually assumed. Similarly, by reflecting not just on new interpretations, but also on the process of interpreting itself, the contributors demonstrate how research within Byzantine studies has evolved over the past thirty years from a set of narrowly defined individual disciplines into a broader exploration of interconnected cultural phenomena.

The early modern Mediterranean was an area where many different rich cultural traditions came in contact with each other, and were often forced to co-exist, frequently learning to reap the benefits of co-operation. Orthodox, Roman Catholics, Muslims, Jews, and their interactions all contributed significantly to the cultural development of modern Europe. The aim of this volume is to address, explore, re-examine and re-interpret one specific aspect of this cross-cultural interaction in the Mediterranean – that between the Byzantine East and the (mainly Italian) West. The investigation of this interaction has become increasingly popular in the past few decades, not least due to the relevance it has for cultural exchanges in our present-day society.The starting point is provided by the fall of Constantinople to the troops of the Fourth Crusade in 1204. In the aftermath of the fall, a number of Byzantine territories came under prolonged Latin occupation, an occupation that forced Greeks and Latins to adapt their life socially and religiously to the new status quo. Venetian Crete developed one of the most fertile ‘bi-cultural’ societies, which evolved over 458 years. Its fall to the Ottoman Turks in 1669 marked the end of an era and was hence chosen as the end point for the conference. By sampling case studies from the most representative areas where this interaction took place, the volume highlights the process as well as the significance of its cultural development.

Byzantine Art and Renaissance Europe discusses the cultural and artistic interaction between the Byzantine east and western Europe, from the sack of Constantinople by the Fourth Crusade in 1204 to the flourishing of post-Byzantine artistic workshops on Venetian Crete during the fifteenth and sixteenth centuries and the formation of icon collections in Renaissance Italy. The contributors examine the routes by which artistic interaction may have taken place, and explore the reception of Byzantine art in western Europe, analysing why artists and patrons were interested in ideas from the other side of the cultural and religious divide. In the first chapter, Lyn Rodley outlines the development of Byzantine art in the Palaiologan era and its relations with western culture. Hans Bloemsma then re-assesses the influence of Byzantine art on early Italian painting from the point of view of changing demands regarding religious images in Italy. In the first of two chapters on Venetian Crete, Angeliki Lymberopoulou evaluates the impact of the Venetian presence on the production of fresco decorations in regional Byzantine churches on the island. The next chapter, by Diana Newall, continues the exploration of Cretan art manufactured under the Venetians, shifting the focus to the bi-cultural society of the Cretan capital Candia and the rise of the post-Byzantine icon. Kim Woods then addresses the reception of Byzantine icons in western Europe in the late Middle Ages and their role as devotional objects in the Roman Catholic Church. Finally, Rembrandt Duits examines the status of Byzantine icons as collectors’ items in early Renaissance Italy. The inventories of the Medici family and other collectors reveal an appreciation for icons among Italian patrons, which suggests that received notions of Renaissance tastes may be in need of revision. The book thus offers new perspectives and insights and re-positions late and post-Byzantine art in a broader European cultural context.

The main themes of this volume are the identification of 'visions', 'messages', and 'meanings' in various facets of Byzantine culture and the possible differences in the perception of these visions, messages and meanings as seen by their original audience and by modern scholars. The volume addresses the methodological question of how far interpretations should go - whether there is a tendency to read too much into too little or whether not enough attention is paid to apparent minutiae that may have been important in their historical context. As the essays span a wide chronological era, they also present a means of assessing the relative degrees of continuity and change in Byzantine visions, messages and meanings over time. Thus, as highlighted in the concluding section, the book discusses the validity of existing notions regarding the fluidity of Byzantine culture: when continuity was a matter of a rigid adherence to traditional values and when a manifestation of the ability to adapt old conventions to new circumstances, and it shows that in some respects, Byzantine cultural history may have been less fragmented than is usually assumed. Similarly, by reflecting not just on new interpretations, but also on the process of interpreting itself, the contributors demonstrate how research within Byzantine studies has evolved over the past thirty years from a set of narrowly defined individual disciplines into a broader exploration of interconnected cultural phenomena.

Byzantine Art and Renaissance Europe discusses the cultural and artistic interaction between the Byzantine east and western Europe, from the sack of Constantinople by the Fourth Crusade in 1204 to the flourishing of post-Byzantine artistic workshops on Venetian Crete during the fifteenth and sixteenth centuries and the formation of icon collections in Renaissance Italy. The contributors examine the routes by which artistic interaction may have taken place, and explore the reception of Byzantine art in western Europe, analysing why artists and patrons were interested in ideas from the other side of the cultural and religious divide. In the first chapter, Lyn Rodley outlines the development of Byzantine art in the Palaiologan era and its relations with western culture. Hans Bloemsma then re-assesses the influence of Byzantine art on early Italian painting from the point of view of changing demands regarding religious images in Italy. In the first of two chapters on Venetian Crete, Angeliki Lymberopoulou evaluates the impact of the Venetian presence on the production of fresco decorations in regional Byzantine churches on the island. The next chapter, by Diana Newall, continues the exploration of Cretan art manufactured under the Venetians, shifting the focus to the bi-cultural society of the Cretan capital Candia and the rise of the post-Byzantine icon. Kim Woods then addresses the reception of Byzantine icons in western Europe in the late Middle Ages and their role as devotional objects in the Roman Catholic Church. Finally, Rembrandt Duits examines the status of Byzantine icons as collectors’ items in early Renaissance Italy. The inventories of the Medici family and other collectors reveal an appreciation for icons among Italian patrons, which suggests that received notions of Renaissance tastes may be in need of revision. The book thus offers new perspectives and insights and re-positions late and post-Byzantine art in a broader European cultural context.

"Exploring Art and Visual Culture: A Reader" brings together essential primary texts by artists, critics and art historians ranging from the medieval period right through to our own times. There is no other reader available that covers such an extensive period. Selected by leading academics in their field, and published in conjunction with the Open University, the reader will be an essential sourcebook for every student of art history as well as all those seeking a greater understanding of art and of the cultural and historical context in which it is made. "The Reader" is organised in three parts. The first section, Medieval to Renaissance, 1000 - 1600, includes extracts from the writings of the Venerable Bede, Vasari, Bernard of Clairvaux, Aristotle, Erwin Panofsky, Nikolaus Pevsner, Erasmus and Walter Pater, among others, and sections on sacred art, Gothic architecture, the art of the crusades and the Renaissance. The second part Patronage to the Public Sphere, 1600 - 1850 includes texts by W.J.T. Mitchell, Sir Joshua Reynolds, Thomas Crowe, Richard Shiff and Caspar David Freidrich and examines the city and the country, the golden age of Dutch painting, London and Paris, landscape design, exploration, neoclassicism and the birth of Romanticism. The section on Exploring Art from Modernity to Globalisation, 1850 - 2010 includes writings by Marinetti, Gauguin, John Ruskin, William Morris, John Berger, Clement Greenberg, Lucy Lippard and Miwon Kwon examining modernism, the rise of abstraction, conceptual art and globalisation.

Dr. Angeliki Lymberopoulou lectures on Byzantine Studies at the Open University, and is an expert on the art and society of Venetian-dominated Crete (12111669). During this period, Crete was perhaps the most important Venetian stronghold in the Mediterranean. The traditional view that there was little cultural interaction between the native Greek Orthodox population and the Venetian colonists has recently been cast in doubt. From the early fourteenth century onwards, the two ethnically and religiously different inhabitants of Crete formed in fact a hybrid society, and Cretan artistic development reflects this progress. The book focuses as a case study on the church of the Archangel Michael at Kavalariana. This is a small church in the village of Kavalariana on the south-western part of the island. It is dated by a dedicatory inscription to the year 1327/28. The conservative iconographic programme of the wall paintings inside the church consists of seventeen religious scenes and thirty-three isolated saintly figures. As the paintings are signed Ioannes, they have been attributed to the prolific fourteenth-century Cretan artist Ioannes Pagomenos. A close examination of the style and comparisons with Pagomenos oeuvre suggest, however, that Ioannes of Kavalariana was a separate artist with an identity of his own. A unique feature of the Kavalariana cycle is the pro-Venetian inscription which, in combination with the fourteen portraits of the donors that appear in the church, forms an important witness to Venetian/Cretan cultural interaction.

Dr Angeliki Lymberopoulou lectures on Byzantine Studies at the Open University, and is an expert on the art and society of Venetian-dominated Crete (1211-1669). During this period, Crete was perhaps the most important Venetian stronghold in the Mediterranean . The traditional view that there was little cultural interaction between the native Greek Orthodox population and the Venetian colonists has recently been cast in doubt. From the early fourteenth century onwards, the two ethnically and religiously different inhabitants of Crete formed in fact a hybrid society, and Cretan artistic development reflects this progress. The book focuses as a case study on the church of the Archangel Michael at Kavalariana. This is a small church in the village of Kavalariana on the south-western part of the island. It is dated by a dedicatory inscription to the year 1327/28. The conservative iconographic programme of the wall paintings inside the church consists of seventeen religious scenes and thirty-three isolated saintly figures. As the paintings are signed Ioannes, they have been attributed to the prolific fourteenth-century Cretan artist Ioannes Pagomenos. A close examination of the style and comparisons with Pagomenos' oeuvre suggest, however, that Ioannes of Kavalariana was a separate artist with an identity of his own. A unique feature of the Kavalariana cycle is the pro-Venetian inscription which, in combination with the fourteen portraits of the donors that appear in the church, forms an important witness to Venetian/Cretan cultural interaction.