Stereotypes are a recurring theme of this blog. One post discussed the hopelessness of trying to relate personal love stories through stereotypes, while the latest post touched on the subject of stereotyping other nations. Stereotypes may be inherent to how we perceive (and thus represent) the world: in order to find our way among the endless number of things and people we encounter, we try to find similarities and contrasts between them and label them accordingly. But every time we squeeze an object into such a neat category, something individual is lost, and – if I am allowed to be a bit bombastic here (and I guess I am – this is my own blog) – I think that most problems in the world, whether large or small, arise when people confuse stereotypes with reality. If, when meeting someone, we content ourselves with noting personality traits that seem to prove the stereotypes commonly associated with their nationality, gender, age, profession, sexual orientation, etc., we prevent ourselves from getting to know them as individuals. I think this causes a lot of trouble in everyday life – but it is, of course, most dangerous and vicious when it serves as a basis for hatred. As you may have guessed by now, this post is about racism.
I started this blog on a sudden whim, but am enjoying it immensely now. It is not only a great exercise in disseminating research to a wider audience, but – to make it even more exciting – it involves explaining Hungarian art history to international readers. When speaking about Hungarian art to Hungarian people, there are countless items of common knowledge I can refer to, from historical events to literary classics. It is of course also possible to find such points of reference with an international readership in mind; for example, I can point out stylistic similarities to world-famous European artists or include fun facts such as: “Mihály Munkácsy’s Christ before Pilate is featured in Maupassant’s novel Bel Ami.” But how can I convince my non-Hungarian reader that – besides some great individual artworks which can easily be pinned to the grand narrative of European art – Hungarian art history itself is interesting? How can I make my story generally comprehensible without neglecting the specific problems of Hungarian art – those very problems which make it exciting in their singularity? Thinking about this has made me acutely aware of one of the core questions of all kinds of history writing. As historians, we have to make the past – which is, as the famous quote has it, a foreign country – accessible to the present. We have to find ways to connect with times long gone by, and we do that by analysing problems we – and our readers – can relate to. We collect the traces the past has left in the present – texts, objects, artworks, even immaterial ideas – and turn them into pathways leading through time.
Organising our story around a particularly poignant trace of the past often helps to structure it and make it tangible. A group of historians in the early 19th century, congregating around the Austrian Joseph Hormayr, often chose ruined castles for this purpose. They popularised national history by taking advantage of the 18th-century vogue for picturesque representations of ruins, as well as for sentimental reflection on the unavoidable fall of civilisation and on the relentless passage of time. Their stories of once magnificent, real, historical castles evoked these feelings, grabbing the reader’s attention through the emotional force of the subject matter, while also providing a factual account of the historical events that had taken place there throughout the centuries. As if sticking a pin through the layers of time, the historians used the ruins to connect the present with the past. From the legendary battles of ancient, obscure times to the enlightened technical discoveries of the recent decades, those battered castles had seen it all.
The retrospective exhibition of Károly Ferenczy (1862-1917), one of the most well-known Hungarian painters, opened at the Hungarian National Gallery last December and is on view until 17 June. Ferenczy’s importance in the history of Hungarian art has hardly been contested in the nearly 100 years that have passed since his death, but the exhibition still manages to show him in a new light. Previously, the painter was mostly seen as one of the founding fathers of the Nagybánya (today Baia Mare, Romania) artists’ colony – an independent school whose members are often (quite imprecisely) dubbed ‘Hungarian Impressionists’. Hence, Ferenczy was known to the public as an Impressionist or plein-airist, as a painter of sunny landscapes. The current exhibition (curated by Judit Boros and Edit Plesznivy) presents the many facets of his oeuvre as equally important, giving due space to his portraits, nudes, and Biblical scenes, which had formerly been decried as examples of the ageing painter’s ‘new academism’. This shift of emphasis leads to surprising results. Maybe painting the effects of light wasn’t the central concern of Ferenczy’s art after all. Maybe he was preoccupied with something else – with the human body, with sensuality and desire, and with the representation of unattainable ideal beauty. Continue reading