Was the repatriation of a footless 10th century statue to Cambodia this month related to Sotheby's history of selling Khmer pieces with "no published provenance" or "weak" collecting histories?

This month's repatriation of a 10th century footless sandstone statue looted from an archaeological site in Cambodia has a backstory going back a few years. In an academic article published in July 2011, Tess Davis, then assistant director of Heritage Watch, wrote that Sotheby's Auction House had listed 377 Khmer pieces for sale between 1988 and 2010:

Seventy-one percent of the antiquities had no published provenance, or ownership history, meaning they could not be traced to previous collections, exhibitions, sales, or publications. Most of the provenances were weak, such as anonymous private collections, or even prior Sotheby’s sales. None established that any of the artifacts had entered the market legally, that is, that they initially came from archaeological excavations, colonial collections, or the Cambodian state and its institutions. While these statistics are alarming, in and of themselves, fluctuations in the sale of the unprovenanced pieces can also be linked to events that would affect the number of looted antiquities exiting Cambodia and entering the United States. This correlation suggests an illegal origin for much of the Khmer material put on the auction block by Sotheby’s

In the summer of 2011, Jane Levine of Sotheby's objected to Ms. Davis' article and demanded a retraction. About six months later, Cambodia asked that Ms. Levine be removed from a cultural panel based on perceived ethical conflicts.

At the end of February 2012, Tom Mashberg and Ralph Blumenthal wrote in The New York Times ("Mythic Warrior is Captive in Global Art Theft", February 28, 2012) that the Cambodian government had asked the U.S. for help to stop the sale of a reputedly looted 10th century Khmer Koh Ker footless sandstone statue Sotheby's intended to sell in March. This month, almost two years later, an agreement was reached to return the disputed statue, now described as a Duryodhana statue, to Cambodia ("Duryodhana statue from Prasat Chen, Cambodia: "Voluntary" Repatriation by Sotheby's and consigner").

Ms. Davis is now a Researcher in the Scottish Center for Crime and Justice Research at the University of Glasgow.

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Fabio Isman reports on scholar Augusto Gentili's identification of sitter of portrait "Young Knight in Landscape" at the Museo Thyssen-Bornemisza

Carpaccio's 1515 "Young Knight in a
 Landscape", Museo Thyssen-Bornemisza

Investigative journalist Fabio Isman's article "Scoperto chi è il “Cavaliere Thyssen” di Carpaccio" discusses the work of scholar Augusto Gentili who has identified the mystery man in Vittorio Carpaccio's painting "Young Knight in a Landscape" (1515) at the Museo Thyssen-Bornemisza in Madrid. Gentili, a lecturer at Ca'Foscari di Venezia until his retirement, has identified the painting as a portrait of the Venetian captain Marco Gabriel decapitated by the Turks in 1501 during wartime.

Here Mar Borobia for the museum describes the difficulty in identifying painting as either a fictional knight or a portrait which would be "the first known example in which the sitter is depicted full-length":

It has been suggested that this new format can be explained if this image were a posthumous portrait of a soldier, in which case the figure would be similar to funerary images of a comparable type and date. The landscape around this enigmatic young man is as mysterious and troubling as he is, combining as it does flowers and animals that refer both to good and evil, purity and corruption.

Isman reports that Professor Gentili linked the portrait to Marco Gabriel and to Venice's Hotel Gabrielli. The English translation of Gentili's analysis will be published in The Burlington Magazine.

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Link to Radio New Zealand's Interview with Penny Jackson, director of the Tauranga Art Gallery and a NZ art crime expert

Here's a link to Radio New Zealand's interview last summer with Penny Jackson, director of the Tauranga Art Gallery and a New Zealand art crime expert. Ms. Jackson was kind enough to provide a list of some of the names of artists and institutions she mentions in this podcast:

Edward Bullmore

James Jacques Joseph Tissot

Museum of New Zealand Te Papa Tongarewa

Arrowtown

Rotorua Museum

Waiouru Museum

Kermadec exhibition/John Reynolds

Dowse Art Museum

C F Goldie

University of Auckland

Karl Sim

Urewera Mural by Colin McCahon and borrowed by Tama Iti 

Sarah Hillary

Dame Jenny Gibbs

Gottfried Lindauer

Waikato Trust

Tainui

Whanau

Robert McDougall Art Gallery

Heather Straka

Ms. Jackson plans to attend the 2014 ARCA conference.

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"Selling Russia's Treasures" writes about the collecting history of Lucas Cranach the Elder's "Adam and Eve" now at The Norton Simon Museum in Pasadena

by Catherine Schofield Sezgin, ARCAblog Editor-in-Chief

Santa left a tantalizing art book under my Christmas tree, Selling Russia's Treasures: The Soviet Trade in Nationalized Art 1917-1938 edited by Natalya Semyonova and Nicolas V. Iljine, (MTA Publishing, November 2013), which is of particular interest to me as one of the artworks mentioned is the "Adam" and "Eve" diptych by Lucas Cranach the Elder that resides within a 15-minute walk of my home. This work is the subject of litigation in Marei Von Saher vs. The Norton Simon Museum of Art in Pasadena, which can be heard here from a court hearing in August 2013. These two paintings, purchased by the Jewish art dealer Jacques Goudstikker at an Lepke auction in 1931 and 'purchased' by Herman Göring in 1940 were returned to an heir of the Stroganoff family after World War II and subsequently sold to Norton Simon in 1971. Did Cranach's "Adam" and "Eve" ever belong to the well-documented Stroganov Collection? According to Selling Russia's Treasures:

In addition to paintings from the Stroganov collection, the Lepke auction of May 12-13, 1931, featured two Lucas Cranach paired canvases, Adam and Eve, from the Art Museum of the Ukraine Academy of Sciences in Kiev. 

Cranach paintings often included Adam and Eve, but the existence of the canvases put up for the 1931 auction was unknown well into the late 1920s. The paintings had been found under a staircase in the Church of the Holy Trinity in Kiev in 1927, then moved to the museum of the Kiev-Pechersk Lavra (monastery); in 1928, on the initiative of Prof. S. O. Gilyarov, the paintings were given to the Academy museum in Kiev (in 1929 Gilyarov published an article in Ukrainian about the paintings; it included a brief synopsis in French). The newly discovered Adam and Eve were sold in 1931 to Dutch collector Jacques Goudstikker, whose remarkable personal collection numbered more than a thousand old master paintings and about a hundred old master sculptures.

Here are previous ARCA posts about the painting; the Goudstikker collection's 'sale' to the Nazis; the Stroganoff Collection; and the lawsuit.

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A flaming Swedish Christmas tradition – the annual burning of the Gävle-Goat

by A. M. C. Knutsson

On Saturday the 21st of December the Gävle-Goat was again found in flames after unknown men engaged in a 4 a.m. torching session of this enormous straw creation. The men have yet to be found but the police are searching vigorously for the culprits. If found they would be charged with inflicting gross damage to property.

The burning of the Gävle-goat is a ritual reaching back to 1966, the year when Stig Galvén prompted the first straw goat to be erected in Slottstorget in Gävle, central Sweden. The Yule time straw goat has a long tradition in the Scandinavian culture. It reaches back to pre-Christian days when the god of War, Thor, was said to have a carriage pulled by two goats; Tanngnjost and Tanngrisner.[1] The goat has long been associated with fertility and farming, as such the last wheat sheaf of the year was thought to embody the harvest spirit. As such it could be formed into a goat to boost next year’s crops.[2] As the Nordic countries were converted to Christianity, the goat became increasingly associated with darker powers. None-the-less the Yule goat maintained a prominent role in the Swedish Christmas celebrations. Long before Santa Clause’s arrival at the Swedish shore it was the Yule-Goat who was in charge of distributing gifts to children during the yuletide. He, however, was not quite as jovial as the present day Santa, and parents often threatened unruly children with the Yule-Goat.[3] As late as the end of the 19th Century when Santa Clause finally managed to navigate to the northern countries, it was the Yule-Goat who pulled his sledge. Nowadays there is little left to remind us of the goat but the straw Yule-Goats found in most Swedish homes.

When the Gävle-Goat first appeared in 1966, it was then a symbol recognisable to all Swedes, however its scale was something quite new. The goat was 13 meters (42.6 feet) high and 7 meters (23 feet) long, weighing an impressive 3 tonnes. Since then every year a gigantic straw goat has been installed on Slottstorget around the first of advent. On New Years Eve of 1966, Galvén’s goat was the first of many to feel the power of the flame.[4] As opposed to most other vandals, the first one was caught and charged with inflicting gross damage to property. This was followed by two years of peace for the goat after which it again was torched on New Years Eve 1969. Whilst many forms of vandalism have afflicted the Goat throughout the years the most common by far is arson. When the goat burnt on the 21st of Dec 2013, it was the 27th time the poor beast has met its end by the torch.

In 1985 the goat met with a new level of fame when it was included in The Guinness Book of World Records for its impressive 12.5 meter height, which was later beaten by the 1993 goat, which towered 16 meters above ground. Since 1986 two Yule-Goats have been found in Gävle, as two competing associations have been building them: the Southern Merchants (constructing the Gävle-Goat, the bigger goat, usually targeted by arsonists) and Natural Science Club of the School of Vasa (Constructing the Yule-Goat). Only two years later, the goat had met such repute that English bookmakers took up the challenge of the goat burning and ever since it has been possible to bet on whether or not the goat will burn. As the renown of the goat rose so did the police efforts to secure it. Whilst in 1990 volunteers had guarded the goat, by 1996 the first web cameras had been installed and it was now possible to follow the destiny of the goat online. The fame of the goat was such that in 2001, an American from New Orleans, having taken the burnings of the goat as a permitted tradition decided to torch it. A civilian caught him almost immediately and the police had to rescue him from the wrath of the people of Gävle.[5] The man later received a fine of 100 000 Swedish crowns (approx. $15,000) and a month in jail.[6]

Apart from the attempts at destruction by fire the most notable attack on the goat came in 2010, when two unknown men offered the goat’s guard 50 000 Swedish crowns (approx. $7,500) to leave the goat for a few minutes. The plan was to kidnap the goat and by helicopter bring it to Stureplan in Stockholm.[7]

Whilst flame-retardants have been used for some years, including this year, the goat has burnt to the ground for the last three years. In the Facebook group ‘Vi som vill bränna Gävle-bocken’ ('We who want to burn the Gävle-goat'), a comment appeared just a day before its destruction. “All who have guessed that the goat would burn today, maybe it is time to take matters into your own hands?”[8] A few hours later the goat was in flames. From its twitter account the Gävle-Goat announced “I'm so sad my friends that I have to leave you now! Thank you for this year! Take care and have a Merry Christmas and a Happy New Year!”[9]

[1] "Mytologi (Nordisk)". Nordisk familjebok, 1913. Read 23 December 2013

[2] Karin Schager, Julbocken i folktro och jultradition, (1989)

[3] Caroline Lagercrantz, http://www.popularhistoria.se/artiklar/julbocken-i-maskopi-med-morka-makter/, (26 Jan 2007), Read 23 December 2013

[4] http://www2.visitgavle.se/sv/se-gora/a548364/gavlebockens-historia/detaljer

[5] Dennis Larsson, http://www.aftonbladet.se/nyheter/article10249963.ab (24 Dec 2001), Read 23 December 2013

[6] Josefin Karlsson & Niklas Eriksson, http://www.aftonbladet.se/nyheter/article18065246.ab (21 Dec 2013), Read 23 December 2013

[7] http://www.svd.se/nyheter/inrikes/gavlebocken-skulle-kidnappas_5814757.svd (17 Dec 2010), Read 23 December 2013

[8] https://www.facebook.com/pages/Vi-som-vill-br%C3%A4nna-G%C3%A4vle-bocken/207011407840, Read 23 December 2013

[9] https://twitter.com/Gavlebocken, Read 23 December 2013

Further Reading:

https://www.facebook.com/pages/Vi-som-vill-br%C3%A4nna-G%C3%A4vle-bocken/207011407840 

http://www.svd.se/nyheter/inrikes/gavlebocken-skulle-kidnappas_5814757.svd (17 Dec 2010) 

https://twitter.com/Gavlebocken

http://www2.visitgavle.se/sv/se-gora/a548364/gavlebockens-historia/detaljer

"Mytologi (Nordisk)". Nordisk familjebok, 1913. Karin Schager, Julbocken i folktro och jultradition, (1989)

Karlsson, Josefin & Niklas Eriksson, http://www.aftonbladet.se/nyheter/article18065246.ab (21 Dec 2013)

Lagercrantz, Caroline, http://www.popularhistoria.se/artiklar/julbocken-i-maskopi-med-morka-makter/, (26 Jan 2007)

Larsson, Dennis, http://www.aftonbladet.se/nyheter/article10249963.ab (24 Dec 2001)

The YouTube video above is from Gävlebocken 2012.

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Christos Tsirogiannis Interviews Marc Balcells in the Fall 2013 issue of The Journal of Art Crime

Christos Tsirogiannis interviews Marc Balcells in the Fall 2013 issue of The Journal of Art Crime:

Dear Reader, 

I would like to introduce you to my colleague at ARCA, the new co-editor the Journal of Art Crime, Marc Balcells. 

Marc started paying attention to art and cultural heritage crimes in 2009, when he moved to New York City, thanks to a Fulbright Scholarship. Never, in his wildest dreams, he would have imagined that, as a criminologist, his research interests would have led him there. However, the more Marc reflects about how things unfolded in his career, the more he realizes it were meant to happen. 

First of all, Marc studied Law in his city, Barcelona. In the several Criminal Law courses he took there was no mention to art crimes whatsoever, even though the Spanish Criminal Code punishes this form of crime in several of its articles. By 2001, after four years of law school, and being twenty one, he specialized in Criminal Law, but again, there was no mention of cultural heritage crimes in that Masters program. No art thieves in his list of prosecutions, either.

Christos Tsirogiannis is a Greek forensic archaeologist. He studied archaeology and history of art in the University of Athens, then worked for the Greek Ministry of Culture from 1994 to 2008, excavating throughout Greece and recording antiquities in private hands. He voluntarily cooperated with the Greek police Art Squad on a daily basis (August 2004 - December 2008) and was a member of the Greek Task Force Team that repatriated looted, smuggled and stolen antiquities from the Getty Museum, the Shelby White/Leon Levy collection, the Jean-David Cahn AG galleries, and others. Since 2007, Tsirogiannis has been identifying antiquities in museums, galleries, auction houses, private collections and museums, depicted in the confiscated Medici, Becchina and Symes-Michaelides archives, notifying public prosecutor Dr. Paolo Giorgio Ferri and the Greek authorities. He received his Ph.D. last October at the University of Cambridge, on the international illicit antiquities network viewed through the Robin Symes-Christos Michaelides archive.

You may finish reading this interview in the Fall 2013 issue of The Journal of Art Crime. Design for this issue and all issues of The Journal of Art Crime is the work of Urška Charney. Here's a link to ARCA's website on The Journal of Art Crime (includes Table of Contents for previous issues).

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Marc Balcells Introduces Christos Tsirogiannis in the Fall 2013 issue of The Journal of Art Crime

Associate Editor Marc Balcells introduces Christos Tsirogiannis in an article which begins:

I would like to introduce you my colleague at ARCA, the new co-editor of The Journal of Art Crime, Dr. Christos Tsirogiannis (University of Cambridge).

Christos owes his passion for fighting looting to his parents, Perikles and Athena. They were the ones who, as early as 1977, presented him with images from the discovery of Phillip II tomb, Alexander's the Great father, in Northern Greece, Macedonia. They were the first who indicated to young Christos the scale of the destruction that could have been made if the looters had come first... 

Since that day, Christos has known that he would become an archaeologist. Working as a specialized excavation technician throughout his undergraduate years at the University of Athens, he first acquired a B.A. in Archaeology and History of Art. With several years of excavation experience, he started working as an archaeologist at the ancient Agora of Athens, before becoming a reserve officer for the Greek Army. Even there, archaeology continued to be part of his life, as he discovered two ancient settlements (in Crete and on the Greek-Albanian borders) and an ancient cemetery in Macedonia. Delivery the antiquities and indicating their find spots to the Greek Archaeological Service, Christos Tsirogiannis was awarded with a medal from the Greek Army and a contract to continue his career as an archaeologist, after the completion of his army service.

You may finish reading this interview in the Fall 2013 issue of The Journal of Art Crime.

Marc Balcells is the Associate Editor of The Journal of Art Crime. A Spanish criminologist, he holds degrees in Law, Criminology and Human Services, and masters both in Criminal Law, and the ARCA Postgraduate Certificate Program in Art Crime and Cultural Heritage Protection. A Fulbright scholar, he is currently completing his PhD in Criminal Justice at The Graduate Center, CUNY. His research revolves around criminological aspects of archaeological looting, though he has also written about other forms of art crime. He has taught both Criminal Law and Criminology courses as an associate at the Universitat Autònoma de Barcelona and the Universitat Oberta de Catalunya (Spain) and is a Graduate Teaching Fellow in the Political Science department at John Jay College. He is also a criminal defense attorney whose practice is located in Barcelona.

Design for this issue and all issues of The Journal of Art Crime is the work of Urška Charney. Here's a link to ARCA's website on The Journal of Art Crime (includes Table of Contents for previous issues).

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