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Kate Perugini


Catherine Elizabeth Macready Perugini, née Dickens le 29 octobre 1839 à Londres et morte le 9 mai 1929 dans la même ville, était une peintre anglaise de l'époque victorienne et la fille de Catherine Thompson Hogarth et de Charles Dickens.

Kate Perrrugini nait le 29 octobre 1839 sous le nom de Catherine Dickens. Ses parents sont Catherine Dickens et Charles Dickens. Elle est surnommée Kate ou Katey, et est la plus jeune fille survivante du couple et, selon ses frères et sœurs, l'enfant préféré de son père. Charles Dickens l'aurait nommée d'après son ami, l'acteur William Macready. Lorsqu'elle est jeune fille, elle porte également le surnom de Lucifer Box pour son tempérament bouillant.

Enfant, elle voyage beaucoup avec sa famille et joue dans les productions théâtrales amateurs élaborées de son père, notamment la représentation en 1857 de The Frozen Deep de Wilkie Collins devant la reine Victoria. En 1858, ses parents se séparent et les enfants restent avec leur père. La raison de cette séparation n'est pas claire, mais les rumeurs se concentrent sur la relation étroite entre Charles Dickens et Ellen Ternan, une actrice de plusieurs années sa cadette, et/ou Georgina Hogarth.

À l'âge de 12 ans, Kate Dickens commence à étudier l'art au Bedford College, le premier établissement d'enseignement supérieur pour les femmes en Grande-Bretagne. Elle devient une peintre à succès de portraits et de peintures de genre, collaborant parfois avec son mari Charles Perugini. Kate cherche à se distinguer de son père, refusant d'être associée uniquement à sa renommée.

Portraitiste, elle commence à exposer ses œuvres aux salons de la Royal Academy en 1877. Elle expose également régulièrement ses œuvres à la Society of Watercolour Painters et à la Society of Lady Artists. Kate Perugini envoie trois œuvres à la Grosvenor Gallery entre 1880 et 1882. L'une, intitulée Civettina (1880), est une peinture de genre italienne représentant le portrait en demi-longueur d'une jeune fille de profil, dos au spectateur, comme dans son propre portrait par Millais. Kate Perugini expose ses œuvres au Palace of Fine Arts et au Woman's Building lors de l'Exposition universelle de 1893 à Chicago, dans l'Illinois.

Kate Perugini est particulièrement connu pour ses portraits d'enfants, notamment: Une petite femme (1879), Nourrir les lapins (1884), Dorothy de Michele (1892) Un marchand de fleurs.

En 1880, Sir John Everett Millais l'a peinte dans l'un de ses «portraits les plus frappants». Il est exposé lors de l'exposition d'été de la Grosvenor Gallery en 1881. Cette peinture représente Kate Perugini debout, dos au peintre, mais profilant ses traits distinctifs. Le portrait de Kate Perugini, également exposé à la Grosvenor Gallery, est un cadeau de mariage de John Everett Millais, présenté lors du mariage de Kate Perrugini avec Charles Perugini. Il s'agit d'un exemple du dernier style de portrait de John Everett Millais, plus libre, plus luxuriant et plus proche de l'esquisse que du naturalisme de la Confrérie préraphaélite. En montrant le tableau au Grosvenor, «Perugini se présente comme faisant partie d'une famille cultivée, éduquée et artistique». John Everett Millais l'avait précédemment utilisée comme modèle pour sa peinture The Black Brunswicker (1860).

Son premier mari est l'artiste et auteur Charles Allston Collins, frère cadet de Wilkie Collins; le mariage a lieu le 17 juillet 1860. Kate Perugini aurait une liaison avec Valentine Prinsep lors de son mariage avec Wilkie Collins. Après sa mort d'un cancer en 1873, Kate épouse un autre artiste, Charles Edward Perugini. Le couple se marie en secret en 1873, puis a une cérémonie officielle en 1874. Elle et Charles Edward Perugini ont un enfant, Leonard Ralph Dickens Perugini. Il meurt le 24 juillet 1876, à l'âge de sept mois. Les Perugini sont actifs dans la société artistique et entretiennent des amitiés avec JM Barrie et George Bernard Shaw, entre autres célébrités de leur époque. Comme son premier mari, elle poursuit des activités littéraires parallèlement à la peinture.

Kate est la principale source d'informations utilisée par la biographe Gladys Storey pour son livre Dickens and Daughter, qui révèle la liaison de Dickens avec l'actrice Ellen Ternan. Les partisans de Charles Dickens attaquent le livre comme n'étant pas fiable, en particulier les passages concernant Ellen Ternan et la naissance d'un enfant. Cependant, George Bernard Shaw écrit au The Times Literary Supplement pour dire que Kate lui avait tout dit dans le livre quarante ans auparavant.

Charles Perugini meurt en 1918 et est inhumé aux côtés de son petit garçon. Kate survit à son mari pendant dix ans, mourant à l'âge de 89 ans. L'une des causes de décès figurant sur son certificat de décès est «l'épuisement».




Jean-Paul Sartre: We are dealing here with a kind of worker aristocracy; around them would gravitate the people who were to be helped and raised up but who, for the moment, really were inferiors within the context of the working class itself. This translated into the choice of a particular form of unionization. When the time came to raise the issue of forming industrial unions, the skilled workers opted for craft-based organization, because that would exclude the unskilled. Objectively, this gave rise to a particular kind of union struggle that was real enough at the time, because in practice it was enough for the skilled workforce in a factory—the minority—to go on strike for operations to cease, even if the unskilled majority wanted to go on working. The union practice of the time, the kind of self-valuing, the type of struggle and form of organization, corresponded strictly to what those workers were, to what the machine was. We are not saying here that they were wrong or right: they were all that the universal lathe allowed them to be. It was in them, as their superiority; they interiorized it, and this interiorization, or subjectivation, produced the whole phenomenon of anarcho-syndicalism. This was not, as Lukács claims, because they did not grasp the totality of what the working class was and what its struggle was. On the contrary, because they were at the centre of production, they did grasp it as it was at that time. It is true that at that time they were far better qualified than the rest, but it is also true that this led to the development of yellow unions, an aristocracy of labour and a host of fairly aberrant secondary elements reflecting that conception, that interiorization in the form of social superiority, which disappeared wherever work that required training was replaced by semi-automated, then automated machines. But in that epoch they could not have been expected to foresee the existence of such machines, practically and in their struggle. Of course Marx described them in Capital, but he was a theorist, a leader of the International, not a worker who struggles at every instance of his life, someone who is formed by the machine and at the same time internally transforms it. Which means that class consciousness itself has its limits, which are the limits of the situation as long as that situation has not been completely revealed. Should this lead us to describe this type of 'class consciousness' as empty? Should we decide that the anarcho-syndicalists were not the men required? On the contrary, it is because they were aware of their strength, their courage and their worth, because they established unions and specific forms of struggle, that other forms of struggle could emerge in the era when specialized workers appeared. In the course of struggle, the subjective moment, as a way of being inside the objective moment, is absolutely indispensable to the dialectical development of social life and the historical process. wordsmith.social/protestation/…


Jean-Paul Sartre: An anti‐Semitic mob will consider it has done enough when it has massacred some Jews and burned a few synagogues. It represents, therefore, a safety valve for the owning classes, who encourage it and thus substitute for a dangerous hate against their regime a beneficent hate against particular people. wordsmith.social/protestation/…




Jean-Paul Sartre: I was not the one to invent lies: they were created in a society divided by class and each of us inherited lies when we were born. It is not by refusing to lie that we will abolish lies: it is by eradicating class by any means necessary. wordsmith.social/protestation/…




Jean-Georges Vibert


Jehan Georges Vibert, dit Jean-Georges Vibert, né le 30 septembre 1840 à Paris et mort le 26 juillet 1902 à Paris 9e, était un peintre et dramaturge français.

Jean-Georges Vibert est le fils de Louise-Georgina Jazet et de l'éditeur d’estampes Théodore Vibert, associé d'Adolphe Goupil, fondateur de la maison Goupil & Cie. Il est le petit-fils du rosiériste Jean-Pierre Vibert (1777-1866).

Il commence un apprentissage artistique chez son grand-père maternel, le graveur Jean-Pierre-Marie Jazet. Plus intéressé par la peinture que par la gravure, il entre dans l'atelier de Félix-Joseph Barrias, puis est admis à l'École des beaux-arts de Paris en 1857. Il y reste pendant six ans dans l'atelier de François-Édouard Picot.

Vibert commence à exposer en 1863 au Salon de Paris avec deux œuvres, La Sieste et Repentir, mais cette première expérience fut un relatif échec. Il rencontre le succès les années suivantes et obtient une médaille au Salon de 1864 pour Narcisse changé en Fleur, année où il épouse en premières noces Louise Dietrich (née en 1843), dont il divorcera le 1er juillet 1886.

Médaillé au Salon 1867 et de 1868, il obtient une médaille de troisième classe à l'Exposition universelle de 1878 avec plusieurs aquarelles, dont celle de La Cigale et la Fourmi, remarquée par le New York Times.

Durant la guerre franco-allemande de 1870, Vibert s'engage au sein des tirailleurs de la Seine. Il est blessé à la bataille de Buzenval en octobre 1870, blessure qui lui vaut la Légion d'honneur. En 1882, il sera promu au rang d'officier de ce même ordre.

En 1886, il est membre du jury section Aquarelle-Pastel de la deuxième Exposition internationale de blanc et noir à Paris avec Gustave Boulanger et Émile Lévy.

Le 8 septembre 1887, en deuxièmes noces, il se marie avec la comédienne Marie-Émilie Jolly, dite Mademoiselle Lloyd ou Marie-Émilie Lloyd (1842-1897), et le 21 octobre 1897, il épouse en troisièmes noces Marie Sanlaville (1847-1930) première danseuse de l'Opéra de Paris et mère de l'artiste dramatique et professeur de diction Marguerite Marie Sanlaville (1869-1912).

Vibert présente ses œuvres au Salon jusqu'en 1899. Il y envoie des scènes de genre dixhuitiémistes anecdotiques. Ses tableaux - au ton volontiers ironique - dépeignant des cardinaux dans des situations familières, la tache de vermillon de la soutane de ses modèles attirant particulièrement l'attention, lui valent un grand succès, ce thème étant alors à la mode. La popularité de son travail atteint les États-Unis où il vend ses œuvres à grand prix, notamment à John Jacob Astor IV et William Kissam Vanderbilt. Un grand ensemble de peintures de Vibert est collectionné par Mary Louise Maytag, héritière d'Elmer Henry Maytag, pour le compte de l'évêque de Miami Coleman Carroll qui les apprécie beaucoup malgré leurs accents d'anticléricalisme. La collection fut donnée au séminaire de Floride, St. John Vianney College Seminary.

Jean-Georges Vibert est inhumé à Paris au cimetière du Père-Lachaise (4e division).





Leila Khaled: My historic mission was as a warrior in the inevitable battle between oppressors and oppressed, exploiters and exploited, I decided to become a revolutionary in order to liberate my people and myself. wordsmith.social/protestation/…


David Graeber: We have become a civilization based on work—not even 'productive work' but work as an end and meaning in itself. wordsmith.social/protestation/…


Walter Benjamin: Its self-alienation has reached such a degree that it can experience its own destruction as an aesthetic pleasure of the first order. wordsmith.social/protestation/…





Chris Hani: Socialism is not about big concepts and heavy theory. Socialism is about decent shelter for those who are homeless. It is about water for those who have no safe drinking water. It is about health care, it is about a life of dignity for the old. It is about overcoming the huge divide between urban and rural areas. It is about a decent education for all our people. Socialism is about rolling back the tyranny of the market. wordsmith.social/protestation/…


Kwame Ture: If a white man wants to lynch me, that's his problem. If he's got the power to lynch me, that's my problem. Racism is not a question of attitude; it's a question of power. wordsmith.social/protestation/…




Julius Nyerere: There is only one way in which you can cause people to undertake their own development. That is by education and leadership. wordsmith.social/protestation/…


Umberto Eco: Fascism became an all-purpose term because one can eliminate from a fascist regime one or more features, and it will still be recognizable as fascist. Take away imperialism from fascism and you still have Franco and Salazar. Take away colonialism and you still have the Balkan fascism of the Ustashes. Add to the Italian fascism a radical anti-capitalism (which never much fascinated Mussolini) and you have Ezra Pound. Add a cult of Celtic mythology and the Grail mysticism (completely alien to official fascism) and you have one of the most respected fascist gurus, Julius Evola... But in spite of this fuzziness, I think it is possible to outline a list of features that are typical of what I would like to call Ur-Fascism, or Eternal Fascism. wordsmith.social/protestation/…


Umberto Eco: (Ur-Fascism) depends on the cult of action for action's sake. Action being beautiful in itself, it must be taken before, or without, any previous reflection. Thinking is a form of emasculation. Therefore culture is suspect insofar as it is identified with critical attitudes. Distrust of the intellectual world has always been a symptom of Ur-Fascism, from Goering's alleged statement ("When I hear talk of culture I reach for my gun") to the frequent use of such expressions as "degenerate intellectuals," "eggheads," "effete snobs," "universities are a nest of reds." The official Fascist intellectuals were mainly engaged in attacking modern culture and the liberal intelligentsia for having betrayed traditional values. wordsmith.social/protestation/…



Umberto Eco: At the root of the Ur-Fascist psychology there is the obsession with a plot, possibly an international one. The followers must feel besieged. The easiest way to solve the plot is the appeal to xenophobia. But the plot must also come from the inside: Jews are usually the best target because they have the advantage of being at the same time inside and outside. In the US, a prominent instance of the plot obsession is to be found in Pat Robertson's The New World Order, but, as we have recently seen, there are many others. wordsmith.social/protestation/…


Umberto Eco: The followers must feel humiliated by the ostentatious wealth and force of their enemies. When I was a boy I was taught to think of Englishmen as the five-meal people. They ate more frequently than the poor but sober Italians. Jews are rich and help each other through a secret web of mutual assistance. However, the followers must be convinced that they can overwhelm the enemies. Thus, by a continuous shifting of rhetorical focus, the enemies are at the same time too strong and too weak. wordsmith.social/protestation/…



Umberto Eco: Elitism is a typical aspect of any reactionary ideology, insofar as it is fundamentally aristocratic, and aristocratic and militaristic elitism cruelly implies contempt for the weak. Ur-Fascism can only advocate a popular elitism. Every citizen belongs to the best people of the world, the members of the party are the best among the citizens, every citizen can (or ought to) become a member of the party. But there cannot be patricians without plebeians. In fact, the Leader, knowing that his power was not delegated to him democratically but was conquered by force, also knows that his force is based upon the weakness of the masses; they are so weak as to need and deserve a ruler. Since the group is hierarchically organized (according to a military model), every subordinate leader despises his own underlings, and each of them despises his inferiors. This reinforces the sense of mass elitism. wordsmith.social/protestation/…


Umberto Eco: Ur-Fascism is based upon a selective populism, a qualitative populism, one might say. In a democracy, the citizens have individual rights, but the citizens in their entirety have a political impact only from a quantitative point of view—one follows the decisions of the majority. For Ur-Fascism, however, individuals as individuals have no rights, and the People is conceived as a quality, a monolithic entity expressing the Common Will. Since no large quantity of human beings can have a common will, the Leader pretends to be their interpreter. Having lost their power of delegation, citizens do not act; they are only called on to play the role of the People. Thus the People is only a theatrical fiction. To have a good instance of qualitative populism we no longer need the Piazza Venezia in Rome or the Nuremberg Stadium. There is in our future a TV or Internet populism, in which the emotional response of a selected group of citizens can be presented and accepted as the Voice of the People. wordsmith.social/protestation/…