Draft: this lesson was written with AI help and has not yet been read by a human editor.
1 What your class asks
This lesson asks you to show that you understand the elements and principles of design and can name them correctly, and to understand techniques artists use for specific effects. The museum offers three examples of pattern and surface from Islamic art; your own terms for design and your own work come from your class. 1
Curriculum expectations, with their official codes
- C1.1 demonstrate an understanding of the elements and principles of design, and use terminology related to these elements and principles correctly and appropriately when creating or analysing art works […]
- C2.1 demonstrate an understanding of a wide variety of techniques that artists use to achieve a range of specific effects […]
2 Before you start
A thought to carry into the lesson.
3 The lesson
Which element or principle is doing the work?
Look at each pattern and name what you see with the design terms you know: line, shape, repetition, balance and others. Say which one makes the strongest effect.
How is the effect made?
Ask whether the effect comes from adding something to a surface or from taking something away. Describe the steps the record names and what each step leaves behind.
Go deeper
Eva Baer, in the Encyclopaedia of Islam article on ornament, divides the development of vegetal ornament into stages. In the first centuries, she says, a great variety of motifs was adopted from earlier civilisations. Acanthus and vine leaves, palmettes, half-palmettes, lotus blossoms and grapes were flattened into two dimensions and composed without a background, giving abstract designs whose floral origin remains recognisable. The best examples come from late eighth-century Syria and from ninth-century Samarra, and spread from there to Egypt and elsewhere. Spain was less affected, keeping the deeply carved, folded and so three-dimensional leaves of Umayyad tradition, as in the mosaics of the Dome of the Rock and the eastern facade of Mshatta. 2
Two views
When does the arabesque begin? The Encyclopaedia of Islam article on the arabesque says it is not yet completely developed in the Umayyad period, acquires its typical shape in the ninth century under the Abbasids and in Islamic Spain, and appears fully developed in the eleventh century. 3 Yeomans sees the genesis of the Islamic arabesque in Samarra style B, where leaves and palmettes become abstract, lose their stems and are organised into the surface geometry of polygons and polylobes. 4 On the arabesque itself, Baer writes that its preliminary stages may date from the eleventh century but that it reached its full scope in the two centuries that followed. 2 Each date belongs to its author, and the record does not say whether they use the word in the same sense.
How do we know?
Look at how each of these accounts reaches you. Yeomans's narrative rests on the Arabic sources as modern scholarship transmits them, and it sets out where scholars disagree on dating. 5 6 7 The opening of Baer's discussion of meaning cannot be read in the copy the museum used. 8 The names of the artists who introduced the arabesque to Italy and France cannot be read reliably in the copy used, so they are left out. 3 Ask what each unreadable passage might have changed.
Think about it
Take a position and answer the strongest objection to it: which date should a textbook give for the beginning of the arabesque, the ninth century, when Yeomans sees its genesis and the article says it took its typical shape, or the eleventh, when it appears fully developed?
Into the museum
- Arabesque: the two articles and Yeomans's account, side by side.
- Samarran stucco styles: the three styles, and what Yeomans says of style B.
- The Dome of the Rock: the mosaics Baer cites as an example of folded leaves.
- Girih: a short record on interlacing bands that build stars and polygons.
Try this
Read the records on girih and the arabesque. Sketch one repeat of a pattern and label its lines and shapes with design terms.
4 Carry it further
Where this lesson leads in the museum.
5 Check yourself
Nothing here is marked or sent anywhere. It is for you.
In your own words: what does Girih have to do with this lesson?
Compare with the card
Stars and polygons from interlacing lines. Girih is Islamic geometric strapwork: interlacing lines that build stars and polygons. The record says the patterns were common in Safavid and Seljuk architecture and rest on girih tiles. Look at a girih design: which lines and shapes do you see, and which words from your own design vocabulary would you use to name them?
In your own words: what does Arabesque have to do with this lesson?
Compare with the card
Leaves that lose their stems. Richard Yeomans sees the birth of the Islamic arabesque in Samarra style B, where leaves and palmettes become abstract, lose their stems and are organised into the surface geometry of polygons and polylobes. In his view the vegetal arabesque is stylised and two-dimensional, respecting the surface. Which of your design terms describes what the leaves have become?
I can now
Notes
- 1. Ontario Ministry of Education, The Ontario Curriculum: The Arts
- 2. Encyclopaedia of Islam, 2nd edition (Leiden: Brill, 1954–2008), 13 volumes, vol. 11 p. 436
- 3. Encyclopaedia of Islam, 2nd edition (Leiden: Brill, 1954–2008), 13 volumes, vol. 1 p. 586
- 4. Richard Yeomans, The Art and Architecture of Islamic Cairo (2006), p.37
- 5. Richard Yeomans, The Art and Architecture of Islamic Cairo (2006), p.29
- 6. Richard Yeomans, The Art and Architecture of Islamic Cairo (2006), p.33
- 7. Richard Yeomans, The Art and Architecture of Islamic Cairo (2006), p.34
- 8. Encyclopaedia of Islam, 2nd edition (Leiden: Brill, 1954–2008), 13 volumes, vol. 11 p. 438