Centuries ago someone thought it was a good idea to paint over a Rembrandt painting. The question is why the devil erased a man with a turban

The fact that he has been dead for more than three and a half centuries does not prevent him from Rembrandt Harmenszoon van Rijnone of the great geniuses of baroque painting, continue to surprise historians. And in the most unexpected ways. In 2014, one of his youthful works appeared by surprise at an auction held in Cologne. Now, with your attribution already confirmedthe experts in charge of cleaning the canvas have had another surprise: under a subsequent layer of paint they have discovered a man with dark skin, a black beard and a large turban. It was once painted by Rembrandt himself, but someone decided to retouch the figure to turn it into a venerable old man with a white, wrinkled face, gray beard, and a traditional Dutch cap. The question is obvious: Why? Isn’t that a Rembrandt? The painting Let the children come to me It was probably painted around 1627, when Rembrandt was 21 years old. However, it did not rise to fame until almost 400 years later, well into the 21st century. To be more precise, we must go back to May 2014, when the canvas was included in an auction held in Cologne with a fuzzy business card. Its owners presented it as a piece of the “Dutch school” dating back to the mid-17th century and sold it for 1.5 million euros. It was a good pinch, but it ended in pocket change when some time later it was confirmed that in reality that anonymous 125 x 109 cm canvas (with frame) was neither more nor less than a work from Rembrandt’s youth. Recently Sotheby’s he put it up for auction again with an estimated value of between 9.3 and 14 million of euros. The work before the restoration, with the added modifications. And the (other) surprise arrived. Such a record would have been enough to give the painting a prominent place in Rembrandt’s legacy. Recently, however, Sotheby’s revealed that the canvas hid another secret. What we have seen so far was not exactly what the Leiden artist painted, but rather a version adulterated by a hand less skilled with brushes, a contemporary artist by Rembrandt. There are those who even have a name: Claes Cornelisz Moeyaert. Given that experts believe that the Dutch painter left the work “partially unfinished”, working hard on the upper part of the painting and sketching the lower part, it is understandable that someone would want to finish it. The intriguing thing is that in doing so that anonymous hand did not simply follow Rembrandt’s design. In addition to finishing the canvas, he repainted it, erasing, adding and modifying it to taste. We know this because in recent years technicians have studied the work with X-rays and have dedicated themselves to carefully eliminating overlapping layers. Does things change that much? Yes. It comes with taking a look at the photos that were released on the day of the painting and those disclosed by Sotheby’s following the last auction to prove it. The motif of the painting is the same: the biblical scene, collected in the Gospels of Mark, Matthew and Lucasin which Jesus uttered his famous phrase: “Let the children come to me.” If we look closely, however, differences can be seen between its status in 2014 and 2026. The elimination of the repaintings changes the color, has made some figures emerge and eliminated others. A boy in the foreground who was wearing an ocher suit now looks how Rebrandt must have seen him, with his back bare. However the most powerful alteration It is another: we now know that one of the central figures in the scene was a dark-skinned man with a turban who the artist who retouched the work completely modified, turning him into a venerable old man. For some unknown reason, the original exotic turban ended up becoming a red Dutch hat and the black beard became a long, gray beard. The work already restored and as presented by Sotheby’s. More than a detail. That detail has attracted attention of media from half the planet. And it’s normal. There are those who believe that if Rembrandt initially opted for a man with a turban, surely Muslim, it was not for an aesthetic reason. He wanted to capture what he saw in part in his own country in the 17th century, a multicultural environment, marked by religious rivalries, the coming and going of thousands of refugees and the social tensions that this generated in the streets. As remember historian Andrew Graham-Dixon, “in 1627, when Rembrandt began the painting, Leiden was going through a humanitarian crisis.” “The Thirty Years’ War was at its peak and hundreds of thousands of people arrived as refugees in the Dutch Republic,” he adds. It is estimated that in 1626 alone approximately 10,000 refugees arrived in Leiden. …and more than paint. Was that context transferred to Rembrandt’s canvas? Did you want to capture the spirit of what you saw on the streets of your city, the position that in your opinion should be maintained towards refugees arriving from other places? “It depicted a mass scene of Christ welcoming children and families. It was very controversial at the time. There were people in Leiden who did not want to receive them,” Graham-Dixon abounds. “What we gather is that Rembrandt was on the side of humanitarian aid. So I think this is more than just a painting. It’s a statement of his moral stance.” The truth is that in the work we see a crowd in which religion is represented. Jewish and Christian. “It looks familiar”. The figure wearing a turban is not the only surprise. Experts have identified in it a self-portrait of Rembrandt himself, who represented himself at the top, as a young man who appears to be looking at the scene perched on a pillar, although in reality he is looking at us. “His physiognomy is familiar to us thanks to the numerous painted self-portraits, drawings and engravings that he made over … Read more

‘The Devil Wears Prada 2’ is simply a very long advertisement for fashion brands

Twenty years ago, the click of heels echoing through the offices of runway It was enough to make us tremble and laugh in equal measure. The original 2006 film emerged as a scathing critique, a sharp portrait of a frivolous world ruled by a toxic, hilarious and biting boss. However, two decades later, the industry has decided to betray its own work. The relentless public relations campaign of The Devil Wears Prada 2 suggests that the story’s original satire has been “defanged” and deliberately sanitized. What was once a clever mockery of the fashion industry is today a giant, shameless promotion for luxury brands like Dolce & Gabbana, Balenciaga and Dior. The sequel has been stuck in an uncomfortable limbo, torn between the hypocritical sanitization of its own mythology and the absolute glorification of that amoral universe that, paradoxically, gave it success in the first place. The film as a luxury catalogue. The hype that has surrounded this sequel is unprecedented, transforming the plot into a mere vehicle to sell products and experiences. As the criticism of Le Mondeproduct placements and cameos They are much more elaborate than the script itself; the parade of outfits orchestrated by the wardrobe department matters far more than any narrative thread the film attempts to weave. disney has worked for years to secure partnerships with top-tier brands, with the goal of building the best marketing program ever launched. Executives boast of having created a “fashion collection” where each brand fits perfectly. And the celluloid is the least important thing; the premiere has been conceived like a huge playground for advertisers. We see Starbucks create menus inspired by characters, while giants like Diet Coke, Samsung and Lancôme engulf the narrative of the universe runway. The paroxysm of this bargain sale reaches pharmacy productsstamping the movie logo on Tweezerman brand nail clippers; an ordinariness that the real Miranda Priestly would never have tolerated. When consumption devours fiction. The industry has crossed the Rubicon: brands no longer make a simple product placement In essence, they now demand a “full narrative participation”. The film’s intellectual property has been hijacked as a long-term sales strategy. All this perfectly represents what the philosopher Guy Debord defined in his work The Society of the Spectacle. For Debord, “the spectacle is capital in such a degree of accumulation that it is transformed into an image.” The film is no longer fiction, it is a commercialized social relationship, mediated by images designed to sell. The world we see on screen is purely and exclusively the world of merchandise, confirming that all human and social life has been reduced to simple appearance. The spectator enters the cinema believing he is consuming culture, but becomes a “consumer of illusions”where the merchandise is the only thing that is actually real. Visual coldness: cinema without soul. This commercial colonization requires a corresponding aesthetic, that is, aseptic and prefabricated. Today’s romantic comedies have no soul because They operate under financial profitability algorithms. We’ve lost the real, imperfect characters of the ’90s and ’00s, replaced by mannequins holding cell phones. On a visual level, the screen oozes coldness. Modern films abuse darkness and blur, using shallow depth of field and an excess of digital effects (CGI) that make environments appear a plastic decoration. For the theorist Fredric Jameson, in his essay on postmodernismthis cultural phenomenon reflects a new “lack of depth” (depthlessness) and a “fading of affections” (waning of affect), where the flat surface and the culture of the image or simulacrum replace historical reality and genuine emotion. The film looks dead because, narratively, it is. The nostalgia trap. Where does this model take us? Directly to a “capitalist necromancy”. Hollywood, mired in an alarming creative drought, resurrects dead franchises like cultural zombies, stripping them of their original risk to squeeze the box office. We’re stuck in what Jameson calls “nostalgia mode.” in the magazine The Drum They argue that this extreme dependence of brands toward nostalgia is diluting genuine emotional connections, trapping culture in an amnesiac loop unable to imagine anything new. As he explains Mackenzie Groffcommodified nostalgia is a trap that deceives us into believing that the lost past can be recovered simply through consumption. It is the era of “pastiche”, a term that Fredric Jameson uses to describe the neutral imitation of dead styles or masks of the past. Unlike the original parody, which had a critical and satirical purpose, the pastiche of this sequel is a “blank parody” lacking conviction, condemning us to consume a mirage of our own past through prefabricated pop images. They sell us the illusion of recovering the comfort of the 2000s, but they only give us a purchase receipt. The triumph of ‘fandom’. Despite the obvious lack of soul and visual flatness, the machinery works. The paradox is that the general public continues to buy the illusion. The sequel has achieved an outstanding rating A- in Cinemascore, far surpassing the rating that the original installment obtained from viewers. The premiere sparked a wave of massive digital conversationdemonstrating that talent (Meryl Streep, Anne Hathaway) and nostalgia are unmatched organic communication assets that brands know how to capitalize on perfectly. psychology behind this blind success: fan phenomena (the fandom) provide avenues for escapism, emotional regulation, and identity formation. These parasocial connections with fictional worlds and characters are deeply satisfying for an audience seeking refuge from an increasingly uncertain world. The triumph of the two-hour spot. The real tragedy is that the machinery works. The public, anesthetized by the fan phenomenon, continues to flock to theaters, seeking refuge in nostalgia from an uncertain world, and giving outstanding ratings to a product designed in a boardroom. The sequel to The Devil Wears Prada It is the definitive and obscene triumph of our era. We no longer laugh at consumerism; We give in to him. Today we gladly pay for a movie ticket to sit in the dark and binge a 120-minute infomercial. If the film is perceived as empty, it is not due … Read more

A crazy theory that relates them to a devil of Mesopotamia

Labubu have been news. Throughout the last months these unmistakable jaly -eyes and smile Aviesa have monopolized headlines for their Commercial pullhis millionaire billinghave driven The youngest fortune from China or the success they have had between Rihanna or the K-Pop star Smooth. What had not happened so far is that they talk about them by an twisted Theory of conspiracy that relates its origin to Pazuzua former devil. As crazy as true. Diabolic Labubus? Sounds crazy, but a quick search arrives in X, Tiktok, Instagram either Reddit To find a surprisingly broad amount of messages, videos and photographs that in one way or another relate the tonguzes Labubu with Pazuzua diabolical deity of Mesopotamia. Part of that content can have a Cariz more or less ironicbut in others pieces (in which even people appear burning dolls) it is difficult to believe that it is only comedy. Labubu, remember, are figures created in 2015 by the Hongkon artist Kasing Lung that (thanks to an effective mixture of design, marketing and above all virality) have managed to become A (almost) Milmillonario business. The second, PazuzuIt is a diabolical deity that hurts its roots in ancient Mesopotamia. Their Representations They can vary, but it is usually shown with a fierce face, jumps, fangs, claws, wings, horns and a scorpion tail. Click on the image to go to Tweet. What exactly do they say? Those who have echoed the conspiracy theory of Pazuzu say that the former Mesopotamian devil has inspired the Labubus. Not all tweets/photos/videos are equal, but the phenomenon is better bought if some of its most viral publications are analyzed. A clear example leaves the account @Cservativeogwith about 300,000 followers in X. A week ago those responsible uploaded a video in which you can see a man burning a labubu with a flamethrower next to the message “Labubu Dolls Are Demonic. Save Yourself, Save Your Kids, Save Your Country”. In the same tweet it was reported that a “group of Christians” is convinced that the dolls are the “Pazuzu Encarnación” and has proposed to gather $ 150,000 to buy and destroy stuffed animals. They even include A link to the campaign of Crowdfundingthat for the moment has gathered a minimum amount: 25 dollars. The message They have shared it personalities such as conservative J. Mannarino. Are there more examples? Yes. Enough. Wallmotivates (113,000 followers) leave Another sample Eloquent on Instagram. In June he published a message in which a Labubu with Pazuzu is compared and a fragment of a chapter of the Simpsons is included in which the Mesopotamian duablo is mentioned. “Do not buy this demonic toy for your children or for yourself!” He warns. In networks you can also find a handful of Videos of people burning Figures Is it only in networks? No. of the networks has jumped to the media. In recent weeks they have echoed the web conspiracy theory as Live Science, NDTV, Huffpost, Times of India or the Hongkonés South China Morning Post. And that to quote just some examples. Snopes, a page specialized in data verification, wanted to go further and in July A broad article in which he wonders if, indeed, Lung was inspired in Pazuzu for his designs. The Snopes team failed to contact the artist, but remember that there is not a single test that suggests that Lung was based on Mesopotamian mythology to shape his characters. On the contrary, the only source of inspiration recognized By the illustrator are the fairy tales of northern Europe and Scandinavia that he read when as a child he had to move from his native Hong-Kong to the Netherlands. No reference to Devils of the ancient Mesopotamian religion. Are there more clues? Yes. Lung created Labubu in 2015 as part of the series “The Monsters”but its enormous commercial success is also largely due to the company that sells the stuffed animals: Pop Mart. On its website The company confirms that Lung was based on the worlds of fairies and elves for its designs and insists that Labubu will be raised as harmless creatures. “Despite being playful and naughty, also optimistic and kind,” claims The company. Again, no reference to Mesopotamian demonic mythology. Ironically and despite the representation of Pazuzu in modern popular culture (there are A reference For example in ‘The Exorcist’, William P. Blatty’s famous novel) Some sources They slide that in their time it was considered a protective creature that served to scare other hell of households. @Dominga.Cantuarias The context is this: Labubus are one fashionable stuffed animals and have come out in the news, Tiktok etc and there is a theory that they are inspired by the devil Pazuzu and that attract bad energies ♬ original Som – ★ Is it something new? Yes. And no. It is new to associate with Labubu with ancient demonic deities. What is no longer so much is that more or less serious conspiracy theories circulate that find alleged diabolical echoes on dolls, songs, drawings … fashionable. Before the Labubu already went through something similar Hello Kitty, Pokemon or even the song of ‘Aserejé’, the famous success of the early 2000s in which Some saw Satanic resonances. Whether or not they were diabolical, it is more than questionable, what they all shared (just like Labubu now) is a overwhelming commercial success. In Xataka | China has spent more than twenty years copying what the West created. Now Louis Vuitton is copying what China creates Images | PROZEPINK (Flickr) and X

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