Ozpinar, Ceren

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50 Broadway, 21st Floor   New York, NY 10004www.collegeart.orgGLOBAL CONVERSATIONSPapers to commemorate (ve years of theCAA-GETTY INTERNATIONAL PROGRAMCAA Annual ConferenceFebruary 15-19, 2017Copyright  © 2017 College Art AssociationAll rights reserved.Printed in the United States of AmericaGlobal Conversations I-IV1The following papers were given at four sessions during the 2017 conference that address internationaltopics in art history. Organized to commemorate ve years of the CAA-Getty International Program, each session includes ve alumni scholars from around the world, joined by a distinguished scholar from theUnited States.Global Conversation IUnsettling the Discipline: Decolonizing the CurriculumChair: Michael Ann Holly, Clark Art InstituteDecolonizing in the Age of GlobalizationAKM Khademul Haque, University of Dhaka, BangladeshDecolonizing the Curriculum: Synthesizing “Multiple Consciousness” into the Art History Curricula of Nigeria and GhanaAbiodun Akande, Emmanuel Alayande College of Education, Oyo State, Nigeria “Does This Really Matter?” Art History, Feminism, and Peripheral PositionsGeorgina Gluzman, Universidad de San Andrés, ArgentinaThe Dangers of Eurocentrism and the Need to Indigenize African and Grasselds HistoriesHugues Heumen Tchana, University of Maroua/Higher Institute of the Sahel, CameroonThe Emancipatory Potential of Karaman's Concept of "Peripheral Art": Still Operative?Laris Borić, University of Zadar, CroatiaGlobal Conversation IIDominant Ideologies and Political Trauma: Can Art History Be Reborn?Chair: Frederick Asher, University of MinnesotaAfter the Wall: Cultural Trauma and Methodological Challenges in Polish Art HistoryIrena Kossowska, Polish Academy of Sciences, Warsaw, and Nicolaus Copernicus University, Torún, PolandHow My Art History Was RebornNazar Kozak, National Academy of Sciences of Ukrained.o.a.Portia Malatjie, University of London Visible and Invisible: How Art History Can Be Reborn from Dominant Ideology in ChinaShao Yiyang, Central Academy of Fine Arts, Beijing, China “Reconstructing” Art History Sandra Uskoković , University of Dubrovnik, CroatiaGlobal Conversation IIIThe Trouble with (the Term) ArtChair: Mary Miller, Yale UniversitySENI MODEN as an Evolving Term and Practice in Malaysian Art2Sarena Abdullah, Universiti Sains Malaysia, Penang“When Did Beauty Become So F…n’ Ugly?” Troubles with Art and Its Functions Davor Džalto, The Institute for the Study of Culture and Christianity (Belgrade) and Faculty of Arts, University of Niš, SerbiaShort Introduction on Applying the “Homonymic Curtain” to Recent ExhibitionsRichard Gregor, Trnava University, SlovakiaArt History and Cultural Hegemony in Brazil: the Risks of Misunderstanding Indigenous Art and Colonial ArtAna Mannarino, Federal University of Rio de Janeiro, Brazil Why Is the Miniature Painting Not History?Ceren Özpınar, University of Sussex, EnglandGlobal Conversation IVTransnational Collaboration and InterdisciplinarityChair: David Roxburgh, Harvard UniversityAby Warburg and the Science without a NameRosa Gabriella Gonçalves, Universidade Federal da Bahia, Brazil Tracing the Transfer of Cultural Objects: Challenging the Burdens of the PastLjerka Dulibić, Strossmayer Gallery of Old Masters and Croatian Academy of Sciences and Arts, CroatiaDecolonizing Mimesis: Mad Metaphors and Slippery Similarities in a Classical Sanskrit Text on PaintingParul Dave Mukherji, Jawaharlal Nehru University, IndiaSanskrit text, the Citrasûtra of the Vişņudharmottara Purāņa (circa sixth-seventh century CE). Decolonizing Cartography? Visual Culture and the Poetics of Space in Critical Contemporary ArtCristian Nae, George Enescu University of Arts, RomaniaChinese Blue-and-White Porcelain in Western PaintingDing Ning, Peking University, China31  Why Is the Miniature Painting Not History?1 Ceren Özpınar  University of Sussex, UK  Writing in 1924 the museologist and historian Halil Edhem (1861–1938) was introducing the painting collection that he had gathered for the fine arts museum, which was established in Istanbul in 1869, and constructing a historical narrative for Turkish art. Looking for the origins of the arts of the Turks, Edhem was looking back at the artistic practices of the first Islamic societies and linking them with Ottoman miniature painting. Miniature painting had been one of the predominant artistic practices of the Ottomans along with calligraphy. By linking the miniature painting with the art of the Turks in his narrative, Edhem was creating an uninterrupted cultural link between the Ottomans and the Turkish, and suggesting that the Turks have carried on this heritage in the cultural life of Turkey (Fig. 1).2   1 Edhem Eldem, Elvah-i Naksiye Koleksiyonu [History of Turkish Painting, The Elvah-i Naksiye Collection], cover, 1924 (reprinted 1970)   However, just one year before the publication of Edhem’s book in 1923, the newly founded Republic of Turkey had initiated a social, cultural, and political break with the Ottoman Empire. The ideals of the new nation-state provided a new Turkish identity, assigning historians the task of writing new narratives for the history of the Turks. Art histories were also reshaped in this period, suggesting that the cultural origins of the Turks were indeed to be found in the arts of Turkic societies of Central Asia, not in the Ottoman. The fact that, in addition to building his origin story upon the Ottoman heritage, Edhem also discussed the Asian influence in his book, reveals the liminal nature of writing history in Turkey in those days while foregrounding two prominent narrative approaches. While the one establishes a 2  linear progressive history that links Ottoman art with that of Turkey, the other stretches back to pre-Islamic societies of Central Asia so as to compose a secular art historical narrative.3 Both approaches show the implications of the ways in which Turks have imagined their own identity as against that of Europeans4—as well as offering an understanding of how the European art history model has influenced Turkish art-history writing. This model has provided narratives with a new definition of art, which is what Carolyn Dean describes as the “Western idea of art," and has been one of the prominent tools for restructuring history and recategorizing art (Fig. 2).   2 Nurullah Berk, Istanbul Resim ve Heykel Muzesi [Istanbul Painting and Sculpture Museum], 1972  Over the years, in line with the “Western idea of art,” miniature painting has disappeared from the narratives of “Turkish art history,” which came to be associated exclusively with Western art. Instead, landscape murals in palaces and wealthy houses became the starting point of these narratives,5 even though they were produced in the Ottoman period. More importantly, miniature painting has been excluded, as it has increasingly been identified with the Ottomans and crafts. The size and function of miniatures, as well as their different understanding of perspective, have been the reasons for leading art histories of “Turkish” art to categorize them according to Western art historical standards and play them down. This adaptation strategy is also very much comparable to recent trends in the field of history, which, as the historian Edhem Eldem argues, appropriate the Ottoman cultural heritage for Turkish historical narratives. Silencing undesirable pasts, identities, and stories, these trends foreground the Turkification of Ottoman history.6 Favoring the Western-style Ottoman 3  painting over miniatures in “Turkish art histories” leads narratives to selectively Turkify the Ottoman cultural past (Fig. 3). Although a few art histories in the second half of the twentieth century put the emphasis on Ottoman miniatures as the source of Turkish painting and move away from the Central Asian origin story, many of the narratives mark the Western-style oil paintings as milestones of Turkish art.7   3 Kiymet Giray, Turk Resim Sanatinin Bir Asirlik Oykusu: The Centennial Tale of Turkish Painting II (Istanbul: Rezan Has Museum, 2009), cover  With the transformation of the “idea of art” eventually came the alteration of terminology. Although in 1928 the Arabic script and Ottoman alphabet were officially rejected and the new Turkish alphabet in Latin script was introduced, many terms associated with the arts have been preserved and adapted to the new language. The word nakış,8 which was extensively used by Edhem in his book and used to refer to miniatures and calligraphic work, has had its meaning extended to include Western-style painting.9 Although the official process of purifying Turkish from the influence of languages such as Arabic or Iranian was still in progress in the 1930s, the word resim,10 replaced nakış in art historical terminology, and has since been associated with Western-style painting. On the other hand, the influence of French on terminology became prominent in the pre-World War II period, and of English 4  from the 1970s onward, resulting in the adaptation of terms such as peinture into the vocabulary, and also consolidating the “Western idea of art" in the language.  Notes  1 This title is influenced by Wen C. Fon’s article, “Why Chinese Painting Is History,” The Art Bulletin, 85, no. 2 ( 2003): 258–80. I would like to thank Professor Frederick Asher for his comments on this paper during the Global Conversations III panel at the College Art Association Conference, 2017. 2 H. Edhem, Elvah-ı Nakşiye Koleksiyonu [The collection of paintings] (Istanbul: Milliyet Yayilan, 1924); C. Özpinar, Turkiye’de Sanat Tarihi Yazimi [Art historiography in Turkey] (Istanbul: Tarih Vafki Yurt Publications, 2016). 3 M. Becker, “The Institutionalisation of Art Education and Its Implications for the Conceptualisation of ‘Art’ and the Artistic Profession in the Early Turkish Republic,” Quaderns de la Mediterrània 15 (2011): 46–47. 4 M. Ahiska, Occidentalism in Turkey: Questions of Modernity and National Identity in Turkish Radio Broadcasting (London: I. B. Tauris, 2010). 5 For example, G. Renda, Batililasma Donemi Turk Resim Sanati [Turkish art of painting during Westernization 1700–1850] (Ankara: Haceteppe University Press, 1977). 6 E. Eldem, “Osmanl  Tarihini T rklerden  urtarmak” [Rescuing Ottoman history from the Turks], Cogito 73 (2013): 13. Although I must add, apart from the cutting-edge scholarship on Ottoman artistic practices, recent scholarly work such as Begum O. Firat’s Encounters with the Ottoman Miniature: Contemporary Readings of an Imperial Art (London: I.B. Tauris, 2016) offers a refreshing reading of the Ottoman miniatures. 7 Narratives of N. Berk in The Collection of the Istanbul Painting and Sculpture Museum (Istanbul: Akbank, 1972), Kaya Ozsezgin in The Collection of the Istanbul Painting and Sculpture Museum (Istanbul: Yapi Kredi Publications, 1996), as well as Kiymet Giray in The Sabanci Collection (Istanbul: Akbank, 1995) and in The Collection of Turkish Is Bank (Istanbul: Turkish Is Bank Press, 2000) are examples of this approach. 8 The word comes from the Arabic root شَْقن (nḳş), which means “(to) paint.”  9 W. M. K. Shaw, Ottoman Painting: Reflections of Western Art from the Ottoman Empire to the Turkish Republic (London: I. B. Tauris, 2011): 30–31. 10 The word comes from the Arabic root مْسَر (rsm), which means “(to) paint, draw, painting, drawing, image.”         

Why Is the Miniature Painting Not History?

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Why Is the Miniature Painting Not History?

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