#freisting

[topcat77]

La Danseuse

Greta Freist

[artgate-blog]

Greta Freist

the Dancer

1938

[lifeis-strangemercy]

A recent visit of the Leopold museum in vienna, some of my favorite pieces and views 🫶

[justineportraits]

Greta Freist The Dancer (Self-Portrait) 1938

[agarcil]

Greta Freist 1938

Greta Freist (Austrian, 1904-1993)

The Dancer [Self Portrait], 1938

Oil on canvas

100 x 78 cm

[semij]

Keine Ahnung warum aber Pascows Vierzehn Colakracher Line "Nie bist du jemandem gefolgt – der Freiheit schönste, freiste Schwester" macht was mit mir

[heartofannie]

Ich versteck mich nicht mehr vor mir selbst, ich werde der freiste Mensch der Welt.

[fyndnarmyndir]

ég er í megrun beint ofan skot pizza

[pinkstarlightcomputer]

Greta Freist „La libération“ 1945 oil on canvas 75 × 70 cm.

[visual-sandwich]

Greta Freist - Le père Foulon - 1948

[lilithsplace]

Untitled, 1961 - Greta Freist (1904–1993)

[artmialma]

Greta Freist (1909-1993) Austrian "La Danseuse'"- The Dancer    1938 In this wonderful self-portrait, Greta Freist presents herself as an expressive, seductive woman, but also as a potential commodity, untouchable, but the prism of desires. 

Greta Freist painted it in the studio of fellow painter Arnulf Neuwirth. The following episode is reported: While painting Greta Freist was standing naked before a mirror when she heard snoring-like noises from the room above. Neuwirth had returned unnoticed and Greta Freist had to ask him to stay in bed and not to look down. She extremely loved this picture, and sold it only in 1954.

[youcannottakeitwithyou]

Greta Freist (Austrian, 1904–1993).

[amore0429]

Greta Freist - The Dancer (1938)

[jugendstil]

Greta Freist - La Danseuse

[historymeetsliterature]

April 13, 1598 - édit de Nantes

On this day, April 13th, in 1598, the Edict of Nantes (édit de Nantes) was signed by king Henry IV of France. In this edict, Henry granted the French Calvinist Protestants, know as Huguenots, substantial religious liberty. Meanwhile, Henry IV converted from Huguenot Calvinism to Roman Catholicism. This edict came to be after a long and violent period in French history. (Want to read more? Natalie Zemon Davis, ‘The Rites of Violence: Religious Riot in Sixteenth-Century France’, Past & Present (59), 1973, 51-91.) This edict stems in a longer history of religious edicts, for example the earlier Edict of St. Germain, promulgated by Chatherine de Médici, that granted limited tolerance to Huguenots and the Pacification Edicts during the reign of Charles IX. (Want to read more? Jérémie Foa, ‘Making Peace: The Commissions for Enforcing the Pacification Edicts in the Reign of Charles IX (1560-1574)’, French History 18 (2004), 256-274.) The Edict of Nantes would be revoked by the Edict of Fontainebleau in 1658, during the reign of Henry IV's grandson Louis XIV.

Religious war and peace in early modern Europe is one of the most difficult, but interesting subject in history. People often think that the story of religious wars serves as a kind of creation myth for the modern state; claiming that religion was just an excuse in the forming of modern states. This idea ignores the importance of understanding the religious dimensions of early modern Europe's wars. Religious motivations should be understood not as independent variables, but rather as catalysts that could exacerbate already existing tensions. (Want to read more? Barbara Diefendorf, Were the Wars of Religion about Religion?, Political Theology (2014), 15:6, 552-563.)

Religious war and peace might not be the most happy thing to learn about, so I looked for a more happy note. There are examples for religious coexistence in a confessional world, like the township of St Maria-Horebeke, in what is now Belgium. Here you see a picture of the 'new' Protestant (Reformed) Church in St. Maria-Horebeke, built in the 1870's to replace the older 'hidden' church behind it. (Want to read more? Wayne Te Brake, ‘Emblems of Coexistence in a Confessional World’, C. Scott Dixon, Dagmar Freist and Mark Greengrass (ed.), Living with Religious Diversity in Early Modern Europe, Ashgate, 2009, 53-79.)