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Exploring how technological apparatuses “capture” invisible worlds, this book looks at how spirits, UFOs, discarnate entities, spectral energies, atmospheric forces and particles are mattered into existence by human minds. Technological and scientific discourse has always been central to the nineteenth- and early twentieth-century spiritualist quest for legitimacy, but as this book shows, machines, people, and invisible beings are much more ontologically entangled in their definitions and constitution than we would expect. The book shows this entanglement through a series of contemporary case studies where the realm of the invisible arises through technological engagement, and where the paranormal intertwines with modern technology.
American photographer Shannon Taggart (born 1977) became aware of spiritualism as a teenager when her cousin received a message from a medium that revealed details about her grandfather's death. In 2001, while working as a photojournalist, she began photographing where that message was received--Lily Dale, New York, home to the world's largest spiritualist community, proceeding to other communities in, for example, Arthur Findlay College in the UK. Taggart expected to spend one summer figuring out the tricks of the spiritualist trade. Instead, spiritualism's mysterious processes, earnest practitioners and neglected photographic history became an inspiration. Her project evolved into an 18-year journey that has taken her around the world in search of "ectoplasm"-- the elusive substance that is said to be both spiritual and material. With Séance, Taggart offers a series of haunting photographs exploring spiritualist practices in the US, England and Europe. Supported with a commentary on her experiences, a foreword by Dan Aykroyd, creator of Ghostbusters and fourth-generation spiritualist, and illustrated essays from Andreas Fischer and Tony Oursler, Séance examines spiritualism's relationship with human celebrity and its connections with technology, and concludes with the debate over ectoplasm and how spiritualism can move forward in the 21st century.
Picturing the Language of Images is a collection of thirty-three previously unpublished essays that explore the complex and ever-evolving interaction between the verbal and the visual. The uniqueness of this volume lies in its bringing together scholars from around the world to provide a broad synchronic and diachronic exploration of the relationship between text and image, as well as a reflection on the limits of representation through a re-thinking of the very acts of reading and viewing. While covering a variety of media—such as literature, painting, photography, film and comics—across time—from the 18th century to the 21st century—this collection also provides a special focus on the work of particular authors, such as A. S. Byatt, W. G. Sebald, and Art Spiegelman.
With his 95 Theses, Martin Luther advanced the radical notion that all Christians could enjoy a direct, personal relationship with God—shattering years of Catholic tradition and obviating the need for intermediaries like priests and saints between the individual believer and God. The text of the Bible, the Word of God itself, Luther argued, revealed the only true path to salvation—not priestly ritual and saintly iconography. But if words—not iconic images—showed the way to salvation, why didn't religious imagery during the Reformation disappear along with indulgences? The answer, according to Joseph Leo Koerner, lies in the paradoxical nature of Protestant religious imagery itself, which is at once both iconic and iconoclastic. Koerner masterfully demonstrates this point not only with a multitude of Lutheran images, many never before published, but also with a close reading of a single pivotal work—Lucas Cranach the Elder's altarpiece for the City Church in Wittenberg (Luther's parish). As Koerner shows, Cranach, breaking all the conventions of traditional Catholic iconography, created an entirely new aesthetic for the new Protestant ethos. In the Crucifixion scene of the altarpiece, for instance, Christ is alone and stripped of all his usual attendants—no Virgin Mary, no John the Baptist, no Mary Magdalene—with nothing separating him from Luther (preaching the Word) and his parishioners. And while the Holy Spirit is nowhere to be seen—representation of the divine being impossible—it is nonetheless dramatically present as the force animating Christ's drapery. According to Koerner, it is this "iconoclash" that animates the best Reformation art. Insightful and breathtakingly original, The Reformation of the Image compellingly shows how visual art became indispensable to a religious movement built on words.
Tian, or Heaven, had multiple meanings in early China. It had been used since the Western Zhou to indicate both the sky and the highest god, and later came to be regarded as a force driving the movement of the cosmos and as a home to deities and imaginary animals. By the Han dynasty, which saw an outpouring of visual materials depicting Heaven, the concept of Heaven encompassed an immortal realm to which humans could ascend after death. Using excavated materials, Lillian Tseng shows how Han artisans transformed various notions of Heaven—as the mandate, the fantasy, and the sky—into pictorial entities. The Han Heaven was not indicated by what the artisans looked at, but rather was suggested by what they looked into. Artisans attained the visibility of Heaven by appropriating and modifying related knowledge of cosmology, mythology, astronomy. Thus the depiction of Heaven in Han China reflected an interface of image and knowledge. By examining Heaven as depicted in ritual buildings, on household utensils, and in the embellishments of funerary settings, Tseng maintains that visibility can hold up a mirror to visuality; Heaven was culturally constructed and should be culturally reconstructed.
Between 1914 and 1918, military, press and amateur photographers produced thousands of pictures. Either classified in military archives specially created with this purpose in 1915, collected in personal albums or circulated in illustrated magazines, photographs were supposed to tell the story of the war. Picturing the Western Front argues that photographic practices also shaped combatants and civilians' war experiences. Doing photography (taking pictures, posing for them, exhibiting, cataloguing and looking at them) allowed combatants and civilians to make sense of what they were living through. Photography mattered because it enabled combatants and civilians to record events, establish or reinforce bonds with one another, represent bodies, place people and events in imaginative geographies and making things visible, while making others, such as suicide, invisible. Photographic practices became, thus, frames of experience.
In Picturing Casablanca, Susan Ossman probes the shape and texture of mass images in Casablanca, from posters, films, and videotapes to elections, staged political spectacles, and changing rituals. In a fluid style that blends ethnographic narrative, cultural reportage, and the author's firsthand experiences, Ossman sketches a radically new vision of Casablanca as a place where social practices, traditions, and structures of power are in flux. Ossman guides the reader through the labyrinthine byways of the city, where state bureaucracy and state power, the media and its portrayal of the outside world, and people's everyday lives are all on view. She demonstrates how images not only reflect but inform and alter daily experience. In the Arab League Park, teenagers use fashion and flirting to attract potential mates, defying traditional rules of conduct. Wedding ceremonies are transformed by the ubiquitous video camera, which becomes the event's most important spectator. Political leaders are molded by the state's adept manipulation of visual media. From Madonna videos and the TV's transformation of social time, to changing gender roles and new ways of producing and disseminating information, the Morocco that Ossman reveals is a telling commentary on the consequences of colonial planning, the influence of modern media, and the rituals of power and representation enacted by the state.
PULITZER PRIZE WINNER • A “vivid and devastating” (The New York Times) portrait of an indomitable girl—from acclaimed journalist Andrea Elliott “From its first indelible pages to its rich and startling conclusion, Invisible Child had me, by turns, stricken, inspired, outraged, illuminated, in tears, and hungering for reimmersion in its Dickensian depths.”—Ayad Akhtar, author of Homeland Elegies ONE OF THE TEN BEST BOOKS OF THE YEAR: The New York Times • ONE OF THE BEST BOOKS OF THE YEAR: The Atlantic, The New York Times Book Review, Time, NPR, Library Journal In Invisible Child, Pulitzer Prize winner Andrea Elliott follows eight dramatic years in the life of Dasani, a girl whose imagination is as soaring as the skyscrapers near her Brooklyn shelter. In this sweeping narrative, Elliott weaves the story of Dasani’s childhood with the history of her ancestors, tracing their passage from slavery to the Great Migration north. As Dasani comes of age, New York City’s homeless crisis has exploded, deepening the chasm between rich and poor. She must guide her siblings through a world riddled by hunger, violence, racism, drug addiction, and the threat of foster care. Out on the street, Dasani becomes a fierce fighter “to protect those who I love.” When she finally escapes city life to enroll in a boarding school, she faces an impossible question: What if leaving poverty means abandoning your family, and yourself? A work of luminous and riveting prose, Elliott’s Invisible Child reads like a page-turning novel. It is an astonishing story about the power of resilience, the importance of family and the cost of inequality—told through the crucible of one remarkable girl. Winner of the J. Anthony Lukas Book Prize • Finalist for the Bernstein Award and the PEN/John Kenneth Galbraith Award