This is the first major publication on the art and lives of twentieth-century Fort Worth artists Scott (1942-2011) and Stuart (1942-2006) Gentling. Prolific modern-day Renaissance men, the brothers created an extensive body of landscapes; portraits of regional and national luminaries; historical studies ranging from a visual reconstruction of the Aztec capital of Tenochtitlan to subjects drawn from the French and American Revolutions; and natural history illustrations of the flora and fauna of Texas. Realist painters, they drew inspiration from past masters such as Jacques-Louis David and John James Audubon, and they corresponded and collaborated with contemporaries such as Andrew Wyeth and Ed Ruscha. The Gentling brothers' place within the canon of twentieth-century American art is established here. Along with 290 images, including 120 plates, the book includes five essays, two by scholars Erika Doss of the University of Notre Dame and Barbara Mundy of Fordham University; a trio of Carter museum curators provide deep analyses of the Gentlings' artistic process, the output of their fifty-year career, and a chronology of their lives; plus several brief and incisive takes on specific aspects of the brothers' multifaceted art and lives are featured throughout.

How does a craft reinvent itself as `traditional' following cultural, social and political upheaval? In the township of Dingshu, Jiangsu province of China, artisans produce zisha or Yixing teapots that have been highly valued for centuries. Yet in twentieth-century socialist imagination, handicrafts were an anomaly in a modern society. The Maoist government had clear ambitions to transform the country by industrialization, replacing craft with mechanized methods of production. Four decades later, some of the same artisans identified as `backward' handicraft producers in the 1950s and made to join workers' cooperatives, were now encouraged to set up private workshops, teach their children and become entrepreneurs. By the 2000s ceramic production in Dingshu is booming and artisans are buying their first cars, often luxury brands. However, many involvements of the Chinese state are apparent, from the control of raw materials, to the inscription of the craft on China's national list of intangible cultural heritage. In this perceptive study, Gowlland argues that this re-evaluation of heritage is no less inherently political than the collectivism of the communist regime. Reflecting that the craft objects, although produced in very different contexts, have remained virtually the same over time and that it is the artisans' subjectivities that have been transformed, he explores the construction of mastery and its relationship to tradition and authenticity, bringing to the fore the social dimension of mastery that goes beyond the skill of simply making things, to changing the way these things are perceived, made and talked about by others.