ANALYSIS OF NASRID POLYCHROME CARPENTRY AT THE HALL OF THE MEXUAR PALACE,ALHAMBRA COMPLEX (GRANADA,SPAIN), COMBINING MICROSCOPIC,CHROMATOGRAPHIC AND SPECTROSCOPIC METHODS*†

The pigments, binders and execution techniques used by the Nasrids (1238–1492) to polychrome carpentry in the Hall of the Mexuar Palace at the Alhambra (Granada, Spain) were studied using optical microscopy, scanning electron microscopy with EDX analysis, selective staining techniques and gas chromatography – mass spectrometry. This pioneering investigation presents the first results of a research project devoted to filling gaps in the knowledge of Nasrid art, traditionally approached by stylistic studies. Moreover, it is essential for the polychromy conservation of the studied artworks, and will help to clarify historical and painting uncertainties in the Alhambra monument. The palette consists of a limited range of colours: white (lead‐base pigment), red (cinnabar and red lead), blue (lapis lazuli), black (carbon‐based) and false gold (golden tin). Tempera grassa was the painting technique identified. Two types of grounds were used: (i) gypsum in calligraphy decoration for the false gold technique, and (ii) synthetic minium in geometric drawings in carpentry. Organic insulating layers of linseed oil were used between paint strata. Artists applied synthetic minium to protect the wood (Juglans regia and conifer) against attack by xylophages. To lighten the surface darkened by this ground layer, powdered tin was added to achieve a metallic lustre.     

Postmaterialism and the Vote for the Senate in Australia

There is a disagreement in the political science literature regarding the impact of postmaterialism upon Australian politics. Elim Papadakis, and Ian McAllister and Clive Bean argued that postmaterialist values were expressed through support for the minor parties in the 1990 federal election. But David Gow, analysing the same data, found no evidence supporting postmaterialist theory. In this research note, I re-analyse the data and present fresh evidence which suggests that there is a postmaterialist effect associated with voting for the minor parties in the Senate. My analysis also addresses the question of modelling the vote for the Senate to adequately account for the representation of new politics values by the minor parties.     

TWO CULTURES OF THE POSTHUMAN FUTURE

The posthuman has been looming large on the human horizon lately. Yet there is no shared understanding of what a posthuman future could possibly mean, and the tension between a technological‐scientific prospect of posthumanity and the critical posthumanist scholarship of the humanities is growing palpable. Whereas the former harbors a novel sense of historicity signaled by the expectation of an evental change to bring about the technological posthuman as a previously nonexistent and other‐than‐human central subject, the latter theorizes a postanthropocentric subjectivity of beings still human. In doing so, it extends the already familiar emancipatory concerns of the human world over the nonhuman, with special attention paid to the ecological other. Despite the occasional claims of critical posthumanism to bring humanities and technological‐scientific approaches to a shared platform, the prospect of technological beings of unparalleled power and the ecotopia of species equality do not fit together very well. In this article I argue that, in their present shape, technological posthumanity and critical posthumanism represent hardly reconcilable social imaginaries and two cultures of the posthuman future. My intervention is a plea for developing a more profound and mutual understanding of both. Instead of advocating particular agendas that nevertheless claim validity for the entirety of planetary life and the entire scholarly enterprise of knowledge‐production, we could invest more in efforts to come to grips with both social imaginaries and venture jointly into the creation of the conceptual tools of a new knowledge economy of understanding the rapidly changing world and our own (post)human prospects.     

3. THE EXPRESSION OF HISTORICAL EXPERIENCE

The theory and philosophy of history (just like philosophy in general) has established a dogmatic dilemma regarding the issue of language and experience: either you have an immediate experience separated from language, or you have language without any experiential basis. In other words, either you have an immediate experience that is and must remain mute and ineffable, or you have language and linguistic conceptualization that precedes experience, provides the condition of possibility of it, and thus, in a certain sense, produces it. Either you join forces with the few and opt for such mute experiences, or you go with the flow of narrative philosophy of history and the impossibility of immediacy. Either way, you end up postulating a mutual hostility between the nonlinguistic and language, and, more important, you remain unable to account for new insights and change. Contrary to this and in relation to history, I am going to talk about something nonlinguistic—historical experience—and about how such historical experience could productively interact with language in giving birth to novel historical representations. I am going to suggest that, under a theory of expression, a more friendly relationship can be established between experience and language: a relationship in which they are not hostile to but rather desperately need each other. To explain the occurrence of new insights and historiographical change, I will talk about a process of expression as sense‐formation and meaning‐constitution in history, and condense the theory into a struck‐through “of ,” as the expression of historical experience.