Asian Art and Architecture Commons^™

Silent Music And Sacred Sounds Of The Hoysaḷas: Visual And Aural Sensory Experiences In Jain And Hindu Temples, Vani Vignesh

Jain Studies

This project examines affective responses to temple spaces and investigates how visual and aural sensory stimulations can amplify people’s experiences in Jain and Hindu temples through ethnographic research and qualitative interviews. It involves the study of the traditional Indian methods of designing and planning temples to understand their place in contemporary South Indian devotion. This project focuses on two twelfth century temples built by the Hoysaḷa dynasty in the South Indian state of Karnāṭaka—the Jain Pārśvanātha basadi (temple) at Haḷēbīḍu and the Hindu Vaiṣṇava Chennakēśava temple at Bēlūru—to show that their location, design, and structure were planned to cater to …

Aiii Sài Gòn Hông?, Jackie Ta, Ngoc Uyen Phuong Ta

All Theses

“Aiii Sài Gòn Hông?”

In Saigon, “Ai… hông?” is a phrase that street vendors often shout to advertise what they sell for the day. This body of work, “Aiii Sài Gòn Hông?” (Translates: “Saigon, anyone?”) invites the audience to take a glimpse into the vivid everyday life in contemporary Vietnam through a perspective of a Saigon local. Utilizing the modalities of painting and sculpture, I collect, accumulate and organize parts of the streets and marketplace by manipulating and amplifying certain key visual elements. The goal of the work is to reconstruct an experiential space that speaks not only to the …

A Localized Approach To The Origins Of Pottery In Upper Mesopotamia, Elizabeth Gibbon

The Partisan

No abstract provided.

Neuroscience And Hindu Aesthetics: A Critical Analysis Of V.S. Ramachandran’S “Science Of Art”, Logan R. Beitmen

FIU Electronic Theses and Dissertations

Neuroaesthetics is the study of the brain’s response to artistic stimuli. The neuroscientist V.S. Ramachandran contends that art is primarily “caricature” or “exaggeration.” Exaggerated forms hyperactivate neurons in viewers’ brains, which in turn produce specific, “universal” responses. Ramachandran identifies a precursor for his theory in the concept of rasa (literally “juice”) from classical Hindu aesthetics, which he associates with “exaggeration.” The canonical Sanskrit texts of Bharata Muni’s Natya Shastra and Abhinavagupta’s Abhinavabharati, however, do not support Ramachandran’s conclusions. They present audiences as dynamic co-creators, not passive recipients. I believe we could more accurately model the neurology of Hindu aesthetic experiences …