Fusing Both Arts to an Inseparable Unity: Frank O\u27Hara as a Visual Artist

Frank O’Hara, a curator at the Museum of Modern Art in New York and a published poet in the 1950s and 60s, was an exemplary yet enigmatic figure in both the literary and art worlds. While he published poetry, wrote art criticism, and curated exhibitions—on Franz Kline, Robert Motherwell, and Jackson Pollock—he also collaborated on numerous projects with visual artists, including Larry Rivers, Michael Goldberg, Grace Hartigan, Joe Brainard, Jane Freilicher, and Norman Bluhm. Scholars who study O’Hara fail to recognize his work with the aforementioned visual artists, only considering him a “Painterly Poet” or a “Poet Among Painters,” but never a poet and a visual artist. Through W.J.T. Mitchell’s “imagetext” model, I apply a hybridized literary and visual analysis to understand O’Hara’s artistic work in a new way. I highlight O’Hara’s previously under-acknowledge artistic collaborations that secure his place as both a poet and an artist

Flora and Fauna in East Asian Art

Flora and Fauna in East Asian Art is the fourth annual exhibition curated by students enrolled in the Art History Methods course. This exhibition highlights the academic achievements of six student curators: Samantha Frisoli ’18, Daniella Snyder ’18, Gabriella Bucci ’19, Melissa Casale ’19, Keira Koch ’19, and Paige Deschapelles ’20. The selection of artworks in this exhibition considers how East Asian artists portrayed similar subjects of flora and fauna in different media including painting, prints, embroidery, jade, and porcelain. This exhibition intends to reveal the hidden meanings behind various representations of flora and fauna in East Asian art by examining the iconography, cultural context, aesthetic and function of each object.https://cupola.gettysburg.edu/artcatalogs/1025/thumbnail.jp

Maps as Art: Using Digital Media to Bring Art & Cartography to Life

Although we currently live in a world in which maps serve the sole purpose of displaying information as quickly and accurately as possible, Dutch maps in the seventeenth century instead served as an artistic display of wealth, intellect, and cultural capital. Dutch mapmakers would employ designers, engravers, and artists to create products that were, first and foremost, aesthetically pleasing. These maps would be hand painted, bound in personally embroidered atlases, and preserved in gold display cases. The study of antique maps through an art historical lens has grown increasingly over the last few decades, as the question, “What is art?” has led scholars to rightfully include decorative and ornate maps. With funding from the Mellon Summer Scholars Program, I worked with such a map in Gettysburg College’s Special Collections, a 1643 print of a 1606 world map that was created by Willem Janszoon Blaeu. Blaeu was a major mapmaker during the Dutch Golden Age of Cartography. The map features a frame of twenty-two cartouches personifying the four seasons, the four elements, and planetary figures, as well as displaying the ancient wonders of the world. My research uncovered direct visual and iconographic influences for these cartouches by the famous printmakers Hendrick Goltzius and Maarten van Heemskerck, Renaissance artist Baccio Baldini, and famous works of art like Sleeping Venus , and the Apollo Belvedere . To display my research results, I created my own website showcasing an interactive Storymap for the Blaeu map

Robin Hood: There Will Be Tights (A Medieval Drama Production)

Through the staging of this production, the English 312 (Medieval Drama) class developed an academic understanding of the original spirit of five Robin Hood plays & ballads and translated these in a lively manner into contemporary idiom for a modern audience. Students in this course have translated and staged ten very different productions since 1999, and this was our first attempt at popular folk theater. Robin Hood was a wildly popular figure during the late Middle Ages and the early Renaissance, and was often the May King in spring celebrations that combined mumming, music, dance, games, and action-packed improvisational theatrics; in our production, we tried to add some of that festive flavor in in between various scenes. These plays are slapstick and involve broad burlesque humor we might recognize from Monty Python or Benny Hill or modern British pantomime, and involve a certain level of audience participation; our actors performed in front, behind, to the side, and within the audience, and active spectator engagement was encouraged. During the Middle Ages, performances like these might include an opportunity to give alms to the poor, thus manifesting the type of generosity often attributed to Robin Hood. In our production, we invited charitable donations of cash, clothing, and non-perishable food stuffs for our local soup kitchen, and we gathered a substantial volume of such donations. Although we tend to think of Robin Hood as the Outlaw with a Heart of Gold who robs from the rich to give to the poor, this is a fairly late understanding of this figure; during the Middle Ages, on the other hand, Robin Hood provided a mischievous protagonist who inverted the power structure; our plays reflected this theme. In mythological terms, Robin is a Trickster: Like all Tricksters, he is impish and he inverts authority. Tricksters are also associated with fecundity and the rebirth of the natural world and growing season, and are sometimes androgynous. Thus Robin’s role as the May King underscores his identity as a Trickster. In our production, this ambiguity was manifested both by men in tights and by women cast as men: “Robin” is, after all, a gender-neutral name, and so we had two men and one woman playing Robin Hood. Indeed, the “Men in Tights” aspect of the Robin Hood tradition lends itself so readily to humor in our culture precisely because gender-bending and cross-dressing in slapstick comedy both reflects and subverts common perceptions and stereotypes regarding gender; the reason the Monty Python boys are so quick to put a lad in a skirt for a quick laugh is that such humor exposes in a non-threatening way basic tensions in our culture regarding gender roles. The humor in our play stemmed in part from exploiting such tensions