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Instabilities in the Identity of an ...

Aghayan, Nooshin.

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Instabilities in the Identity of an Artistic Tradition as "Persian," "Islamic," and "Iranian" in the Shadow of Orientalism.

Record Type:	Electronic resources : Monograph/item
Title/Author:	Instabilities in the Identity of an Artistic Tradition as "Persian," "Islamic," and "Iranian" in the Shadow of Orientalism./
Author:	Aghayan, Nooshin.
Published:	Ann Arbor : ProQuest Dissertations & Theses, : 2019,
Description:	283 p.
Notes:	Source: Dissertations Abstracts International, Volume: 80-09, Section: A.
Contained By:	Dissertations Abstracts International80-09A.
Subject:	Cultural anthropology. -
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=13807354
ISBN:	9780438972094

Instabilities in the Identity of an Artistic Tradition as "Persian," "Islamic," and "Iranian" in the Shadow of Orientalism.
Aghayan, Nooshin.

Instabilities in the Identity of an Artistic Tradition as "Persian," "Islamic," and "Iranian" in the Shadow of Orientalism. - Ann Arbor : ProQuest Dissertations & Theses, 2019 - 283 p.

Source: Dissertations Abstracts International, Volume: 80-09, Section: A.

Thesis (Ph.D.)--Trent University (Canada), 2019.

This item must not be added to any third party search indexes.

This dissertation is a critical review of the discursive formation of Islamic art in the twentieth century and the continuing problems that the early categorization of this discipline carries. It deals with the impact of these problems on the conceptualization of another category, Persian art. The subject is expounded by three propositions. First, the category of Islamic art was initially a product of Orientalism formulated regardless of the indigenous/Islamic knowledge of art. Second, during the early period when art historians examined different theoretical dimensions for constructing an aesthetic of Islamic art in the West, they imposed a temporal framework on Islamic art in which excluded the non-traditional and contemporary art of Islamic countries. Third, after the Islamic Revolution in 1979, Iranian scholars eventually imposed academic authority over the discipline of Persian/Islamic art, they adopted the same inadequate methodologies that were initially used in some of the early studies on the art of the Muslims. These propositions are elaborated by examples from twentieth-century Iranian movements in painting, The Coffeehouse Painting and The School of Saqqakhaneh, and the incident of swapping Willem de Kooning's painting Woman III with the dismembered manuscript of the Shahnama of Shah Tahmasp in 1994. The conceptualization of Islamic art as a discipline is also discussed in relation to the twentieth-century cultural context of Iran. The argument is divided into three chapters in relation to three important historical moments in the history of contemporary Iran: The Constitutional Revolution (1905-1911), the modernization of Iran (1925-1975), and the Islamic Revolution (1979-onward). The formation of the discourse of Islamic art is the fruit of nineteenth-century Orientalism. Out of this discourse, Persian art as a modern discourse addressing the visual culture of Pre-Islamic and Islamic Iran came into being. I claim that after the Islamic Revolution, Iranian academics demonstrate a theoretical loyalty to the early theorizations of Islamic/Persian art. By this token, visual signs are given a meta- signified in the narrative of Islamic art. The ontological definition of this meta-signified is subjected to the dominant ideology, which determines how different centers of meaning should come into being and disappear. In the post-Revolution academia, the center is construed as the transcendental signified. Such inherence resulted in a fallacy in the reading of the Persian side of Islamic art, to which I refer as the "signification fallacy." The dissertation draws on the consequences of this fallacy in the critique of Islamic art.

ISBN: 9780438972094Subjects--Topical Terms:

2122764
Cultural anthropology.

Instabilities in the Identity of an Artistic Tradition as "Persian," "Islamic," and "Iranian" in the Shadow of Orientalism.
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520 $a This dissertation is a critical review of the discursive formation of Islamic art in the twentieth century and the continuing problems that the early categorization of this discipline carries. It deals with the impact of these problems on the conceptualization of another category, Persian art. The subject is expounded by three propositions. First, the category of Islamic art was initially a product of Orientalism formulated regardless of the indigenous/Islamic knowledge of art. Second, during the early period when art historians examined different theoretical dimensions for constructing an aesthetic of Islamic art in the West, they imposed a temporal framework on Islamic art in which excluded the non-traditional and contemporary art of Islamic countries. Third, after the Islamic Revolution in 1979, Iranian scholars eventually imposed academic authority over the discipline of Persian/Islamic art, they adopted the same inadequate methodologies that were initially used in some of the early studies on the art of the Muslims. These propositions are elaborated by examples from twentieth-century Iranian movements in painting, The Coffeehouse Painting and The School of Saqqakhaneh, and the incident of swapping Willem de Kooning's painting Woman III with the dismembered manuscript of the Shahnama of Shah Tahmasp in 1994. The conceptualization of Islamic art as a discipline is also discussed in relation to the twentieth-century cultural context of Iran. The argument is divided into three chapters in relation to three important historical moments in the history of contemporary Iran: The Constitutional Revolution (1905-1911), the modernization of Iran (1925-1975), and the Islamic Revolution (1979-onward). The formation of the discourse of Islamic art is the fruit of nineteenth-century Orientalism. Out of this discourse, Persian art as a modern discourse addressing the visual culture of Pre-Islamic and Islamic Iran came into being. I claim that after the Islamic Revolution, Iranian academics demonstrate a theoretical loyalty to the early theorizations of Islamic/Persian art. By this token, visual signs are given a meta- signified in the narrative of Islamic art. The ontological definition of this meta-signified is subjected to the dominant ideology, which determines how different centers of meaning should come into being and disappear. In the post-Revolution academia, the center is construed as the transcendental signified. Such inherence resulted in a fallacy in the reading of the Persian side of Islamic art, to which I refer as the "signification fallacy." The dissertation draws on the consequences of this fallacy in the critique of Islamic art.
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