Here is her most recent dispatch:

Nothing I learned in graduate school or during years of study and teaching prepared me for Santa Maria del Popolo and the Caravaggios in the Cerasi Chapel. Nothing prepared me for the way the church is situated in an inconspicuous corner of the enormous Piazza del Popolo, or the woman begging on the steps, or the swirling frisbee-like souvenirs that light up when they are tossed high in the air that are being sold in the Piazza, or the traffic that streams by the church and its very worn steps and narrow door, or the people praying close to the altar, or the lights that go on and off in the chapel as tourists contribute Euros, or the way each chapel in the church looks so very different, or the way this particular chapel is just beside the altar, or how works of art from different periods combine in this one church, or the colors of the marble surrounding the paintings, or the way the paintings’ meaning is affected because they face each other in a narrow chapel—Paul blinded and chosen, Peter crucified.

Nothing I have seen in Rome has looked or felt the way I imagined it would. Flickr images of the church and Square and YouTube videos of the interior of the church help, sure—but not a lot. I’m a well-trained art historian. I understand the importance of looking at objects in the location they were made for. I value historical context. I appreciate the tools of visual analysis art history has given me. But Steven and I wonder if there is a way to teach these objects while still allowing them to be living objects in the world.

The following was co-written by us both:

Should we have been better prepared for Santa Maria del Popolo or the numerous other similar encounters throughout the city? What is art history’s responsibility to us and to its students in this regard? Should our discipline offer a more comprehensive and current context for the objects we study? In class, we often show paintings such as Caravaggio’s Crucifixion of Saint Peter—isolated, against a black background, as an object of empirical analysis—and too often as an example of a “style.” The caption in the book, or the entry on an image list we hand to our students does little or nothing to even suggest the range of factors that will affect our viewing experience in person.

Edward Said argued that the West depicted the “Orient” removed from history thus creating a timeless world—and by so doing, creating the comforting distance the West needed to compare itself and feel superior and justified. Perhaps it’s time to ask what it is that we that gain when we photograph frescoes from impossible angles, and without the worshipers, tourists, lights and noise that embed the work of art in a living city.

Art history’s form and methods were largely established in response to 18th and 19th century needs and interests. Many of these driving forces remain of course; there is still a thriving art market hungry for authenticity and other narratives that create value. As in centuries past, art’s history is still prized as an extraordinarily rich cultural strand and perhaps most importantly, our discipline has created a language and experience of seeing that is deeply enriching. However, our success has also lead to our failure. The nineteenth century empiricism that structured the discipline removes the experience—the emotion of the tourist and art history student (not to mention the pious then and now) and the sensual environment of many of these objects. As we all know, the discipline is no longer the sanctuary of an elite minority. Twenty-first century art history is taught to secondary and college students as a matter of course. It is no longer unusual for community college students to be asked to differentiate the work of Ambrogio and Pietro Lorenzetti, ambitious high school students regularly enroll in advance placement art history classes, and the Metropolitan Museum of Art is the most-visited tourist attraction in New York. All of this suggests to us that perhaps it is time to re-examine the assumptions and conceits built into the art history survey and its methods of instruction. We know that thousands throng to visit works of art in situ the way the pious once made pilgrimage—so why not acknowledge this reality more openly in our survey classes and texts?

The ideological battles of the 1970s and 80s opened our discipline to numerous theoretical models and far broader historical contexts but our experience tells us that we have not gone far enough—especially in the classroom. We teach taxonomies infused with study of the period in which the artist created and rarely (if the circumstances are dramatic enough) we may discuss the later life of the object. For example, when the painting by Caravaggio, The Conversion of Paul is taught, its formal elements, available biographical information about the artist, patronage, and the broader context of Counter-Reformation Rome are all treated. In essence, we teach what we can of the meanings we believe this painting had at the start of the seventeenth century when it was produced. But what we don’t do is explicitly acknowledge to our students that the painting continues to accrue meaning and in fact exists in our present not simply as a canonical support of our construction of the Early Italian Baroque but as a real object, deeply embedded in the fabric of a living city and tourist industry now.

Can we develop a survey that treats art in its historical context while also situating it in our contemporary experience? What would that look like for the Caravaggio? In addition to primary source materials and art historical analysis, perhaps we should make room for urban historians and environmental psychologists, for those who regularly worship in Santa Maria del Popolo, and the tourists who visit. We might include curated Flickr photos, YouTube videos, and details from Google Earth. Understanding the ways a painting is understood now, wouldn’t diminish Caravaggio’s achievement, but might provide a means for students and visitors to engage the art more deeply and personally. We understand the enormous importance of seeing works of art first-hand, but some of our students may never have that opportunity, can we give them some sense of the reality of the current life of the work we ask them to study?

In this video, the panel by Cimabue is on the left and Giotto’s painting is on the right.

Thanks to Steve Taylor (aka Stan Frangible) and Vassar College.

Part 2 on Michelangelo’s Last Judgment on the altar wall coming soon…

Click here to watch a video of Henri Cartier-Bresson’s, Behind the Gare Saint-Lazare, Paris (1932).

Click here to watch a video about William Eggleston’s Red ceiling, or Greenwood, Mississippi (1973).

Click here to watch a video about Sherri Levine’s (Untitled) After Edward Weston (1981).

Click here to watch a short video podcast about Millais’ painting, Ophelia, 1852 (Tate Britain)

So, we made this vodcast about how images can be used to support specific political agendas, focusing on the famous painting by Goya, The Third of May, 1808.

Warning: There are some difficult images in this video that may not be appropriate for all ages.

Click here to see a larger version.

So the three of us sat down and we were now able to go significantly further than we’d been able to in the museum. Thanks to the OIV, some forethought, and Google, we were able to significantly reinforce our discussion with collateral images. Further we were able to zoom in and record our mouse movements–used largely as a pointer. This is an important advantage over simply placing descriptive text near the image and hoping the student can connect the two. The result, like with the podcasts, was an easy give and take that was meant to model for our students, the ways they might begin to freely explore works of art.

As the three of us went to lunch after the presentation, we mused that if we created a Camtasia file with subsidiary documentary material, our students or anyone with a video IPod could stand in front of a painting in a museum and not only hear our analysis but also see sketches, variations and other supporting materials, truly creating a classroom without walls.

To watch, click here.

Click here to watch.