How did modern Chinese painters see landscape? Did they depict nature in the same way as premodern Chinese painters? What does the artistic perception of modern Chinese painters reveal about the relationship between artists and the nation-state? Could an understanding of modern Chinese landscape painting tell us something previously unknown about art, political change, and the epistemological and sensory regime of twentieth-century China? Yi Gu tackles these questions by focusing on the rise of open-air painting in modern China. Chinese artists almost never painted outdoors until the late 1910s, when the New Culture Movement prompted them to embrace direct observation, linear perspective, and a conception of vision based on Cartesian optics. The new landscape practice brought with it unprecedented emphasis on perception and redefined artistic expertise. Central to the pursuit of open-air painting from the late 1910s right through to the early 1960s was a reinvigorated and ever-growing urgency to see suitably as a Chinese and to see the Chinese homeland correctly. Examining this long-overlooked ocular turn, Gu not only provides an innovative perspective from which to reflect on complicated interactions of the global and local in China, but also calls for rethinking the nature of visual modernity there.

A major new history of craft that spans three centuries of making and thinking in Aotearoa New Zealand and the wider Moana (Pacific). Paying attention to Pakeha (European New Zealanders), Maori, and island nations of the wider Moana, and old and new migrant makers and their works, this book is a history of craft understood as an idea that shifts and changes over time. At the heart of this book lie the relationships between Pakeha, Maori and wider Moana artistic practices that, at different times and for different reasons, have been described by the term craft. It tells the previously untold story of craft in Aotearoa New Zealand, so that the connections, as well as the differences and tensions, can be identified and explored. This book proposes a new idea of craft--one that acknowledges Pakeha, Maori and wider Moana histories of making, as well as diverse community perspectives towards objects and their uses and meanings.

Winner of the 2006 Shimada Prize from the Smithsonian Institution, Washington, D.C., and the Metropolitan Center for Far Eastern Art Studies, Kyoto, Japan Winner of the 2006 John Whitney Hall Book Prize from the Association for Asian Studies Chikubushima, a sacred island north of the ancient capital of Kyoto, attracted the attention of Japan's rulers in the Momoyama period (1568-1615) and became a repository of their art, including a lavishly decorated building dedicated to the worship of Benzaiten. In this meticulous and lucid study, Andrew Watsky keenly illustrates how private belief and political ambition influenced artistic production at the intersection of institutional Buddhism and Shinto during this tumultuous period of rapid and radical political, social, and aesthetic changes. He offers substantial conclusions not only about this specific site, but also, more broadly, about the nature of art production in Japan and how perceptions of the sacred shaped the concerns and actions of the secular rulers. The patrons of the island included the dominant political figures of the time: the late sixteenth-century ruler Toyotomi Hideyoshi (1537-1598) who supported numerous projects at the apogee of his power and his heir Hideyori (1593-1615), as well as their rival and eventual successor to national hegemony, Tokugawa Ieyasu (1542-1616). After Hideyoshi's death, the Toyotomi clan struggled to retain their power and sought new opportunities to position themselves as chief conduits of divine protection and beneficence for the realm. They enacted and signified this role by zealous, indefatigable sponsorship of sacred architecture and its ornament, icons, and rituals. In the early seventeenth century, the Toyotomi clan sponsored a major refurbishing of the Benzaiten Hall on Chikubushima, transporting a highly ornamented structure from Kyoto to be installed as its core. Enveloped in polychrome paintings by the Kano workshop (the leading painting studio of the period), black-and-gold lacquer, gilt metalwork, and pictorial relief wood carvings, this core is the most complete ensemble of ornament and architecture surviving from the Momoyama period. Watsky has had unique access to the island, and many of the images included here have not previously been published.

Drawing from Life explores revolutionary drawing and sketching in the early People's Republic of China (1949-1965) in order to discover how artists created a national form of socialist realism. Tracing the development of seminal works by the major painters Xu Beihong, Wang Shikuo, Li Keran, Li Xiongcai, Dong Xiwen, and Fu Baoshi, author Christine I. Ho reconstructs how artists grappled with the representational politics of a nascent socialist art. The divergent approaches, styles, and genres presented in this study reveal an art world that is both heterogeneous and cosmopolitan. Through a history of artistic practices in pursuit of Maoist cultural ambitions-to forge new registers of experience, new structures of feeling, and new aesthetic communities-this original book argues that socialist Chinese art presents a critical, alternative vision for global modernism.

This remarkable study explores the use of the visual and performing arts to promote nonviolence and social harmony in sub-Saharan Africa. It focuses on Gelede, a popular community festival of masquerade, dance, and song, held several times a year by the Yoruba of Southwestern Nigeria and the Republic of Benin. Babatunde Lawal, an art historian and African scholar who has taught in Nigeria, Brazil, and the United States, is himself a Yoruba and has taken an active part in Gelede. He writes from the perspective of an informed participant/observer of his own culture. Lawal bases his book on extensive field research-observations and interviews-conducted over more than two decades as well as on numerous published and unpublished scholarly sources. He casts significant new light on many previously obscure aspects of Gelede, and he demonstrates a useful methodological approach to the study of non-Western art. The book systematically covers the major aspects of the Gelede spectacle, presenting its cultural background and historical origins as preface to a vivid and detailed description of an actual performance. This is followed by a discussion of the iconography and aesthetics of costume, and an examination of the sculpted images on the masks. The book concludes with a discussion of the moral and aesthetic philosophy of Gelede and its responsiveness to technological and social change. The Gelede Spectacle is illustrated in color and black-and-white with over 100 field and museum photographs, including a rare sequence on the dressing of a masquerader. It offers, in addition, more than 60 Gelede song texts, proverbs, and divination verses, each in the original Yoruba as well as in translation. Lawal's interpretations of these pieces indicate the rich complexities of metaphor and analogy inherent in the Yoruba language and art.

An introduction to the key Christian themes, signs, and symbols found in art, from the devotional works of the Medieval and Renaissance periods, to the co-existence, in the twentieth and twenty-first centuries, of the deliberately controversial and the consciously devotional.

Korean painters participated in two major cultural trends of the late Choson period in the eighteenth and nineteenth centuries: inquiry into things Korean and investigation of things Western. Departing from Chinese sources long considered authoritative, they developed the distinctly Korean mode known as "true-view" landscape painting for depicting the scenery of their own country. Rooted in the documentary painting of the early Choson period and displaying special techniques developed to describe distinctive features of Korea's topography, true-view paintings portray the most exemplary and ideal landscapes of Korea, such as those of Mount Kumgang (Diamond Mountain).

The same painters also drew on Western painting methods, which they?learned from descriptions of Western paintings seen and recorded by Korean emissaries to Beijing as well as from actual paintings brought back. This knowledge inspired them to produce not only landscapes but also portraits, images of animals and other paintings?based on firsthand observation of nature. Both trends, looking inward to Korea and outward to the West, represented Korean aspiration for something new--for "modernity." Deftly weaving these two strands together as the unifying theme of "Searching for Modernity," Yi Song-mi?expands on her pioneering work on true-view landscape painting to reveal even more of the depth and complexity of this mature and fully Korean form of artistic expression.

In lowriding culture, the ride is many things--both physical and intellectual. Embraced by both Xicano and other Indigenous youth, lowriding takes something very ordinary--a car or bike--and transforms it and claims it.
Using the idea that lowriding is an Indigenous way of being in the world, artist and historian Dylan A. T. Miner discusses the multiple roles that Aztlan has played at various moments in time, from the pre-Cuauhtemoc codices through both Spanish and American colonial regimes, past the Chicano Movement and into the present day. Across this "migration story," Miner challenges notions of mestizaje and asserts Aztlan, as visualized by Xicano artists, as a form of Indigenous sovereignty.
Throughout this book, Miner employs Indigenous and Native American methodologies to show that Chicano art needs to be understood in the context of Indigenous history, anticolonial struggle, and Native American studies. Miner pays particular attention to art outside the U.S. Southwest and includes discussions of work by Nora Chapa Mendoza, Gilbert "Magu" Lujan, Santa Barraza, Malaquias Montoya, Carlos Cortez Koyokuikatl, Favianna Rodriguez, and Dignidad Rebelde, which includes Melanie Cervantes and Jesus Barraza.
With sixteen pages of color images, this book will be crucial to those interested in art history, anthropology, philosophy, and Chicano and Native American studies. Creating Aztlan interrogates the historic and important role that Aztlan plays in Chicano and Indigenous art and culture.

New Mexico Colcha Club looks at the history, beauty, and various styles of New Mexico colcha embroidery, and tells the uplifting story of how a small group of determined women revived a cultural tradition destined for extinction. In the 1700s Spanish colonial women in the isolated province of New Mexico wanted to add beauty and warmth to their bedding. They worked their homespun yarn in a long couching stitch to create the flowing needlework that came to be called "colcha embroidery." Highly sought after and valued, a detailed embroidered piece could cost upwards of 46 pesos. (During the same time period, sheep and cows cost 2 and 15 pesos respectively). However, a century later colcha was on its way to oblivion. Like many traditional crafts, this beautiful and skilled artform was becoming obsolete as inexpensive and abundant commercial cloth, modern styles, and machine-made products became more desirable and available. Fast-forward to the 1920s and the Arte Antiguo, a colcha club founded by twelve Hispanic women in the Espanola Valley of New Mexico. Spearheaded by Teofila Ortiz Lujan and then later her daughter, Esther Lujan Vigil, these women heroically sought to rescue colcha and bring it back to its rightful place as a cherished custom. The women traveled to churches to examine vintage altar cloth, hunted through attics and archives in search of examples of the antique embroidery, and sketched old patterns--all in the hopes of keeping colcha from extinction and activating a revival of the embroidery. Esther Lujan Vigil, through her artwork and teaching, keeps the tradition alive and has elevated colcha from a folk art to a fine art. Divided into three sections, the first part of thebook traces the roots of the embroidery tradition and domestic life in colonial New Mexico. The second part looks at the Arte Antiguo's push in the early twentieth century to revive this lost art. The third part focuses on Esther Lujan Vigil's artistic skills and the renaissance of colcha embroidery today. New Mexico Colcha Club features historical and recent photographs of colcha work that demonstrate the beauty, intricacy, and diversity of this Old World custom. This inspirational and informative biography of colcha is folk art enlivened by social history. It is a must read for those interested in Spanish textile traditions and folk art, needlework, and New Mexico history.

When is a landscape more than a landscape? This is a richly illustrated study of an important genre of Ming-dynasty Chinese painting in which landscapes are actually disguised portraits that celebrate an individual and his achievements, ambitions, and tastes in an open effort to win recognition, support, and social status. In this unique study, Anne de Coursey Clapp presents a broad view of these commemorative landscape paintings, including antecedents in the Song and Yuan dynasties.

The book traces how in commemorative landscape painting members of the literati address their peers in a deeply familiar language of values, just as they had for centuries through literary biography. Although the setting for such pictures is always natural landscape, it is secondary to the man, and its true function is to mirror him as the humanistic ideal of the recluse-scholar. The book shows how the literary associations attached to the new landscape increased during the Yuan dynasty (1271-1368), when the first commemorative paintings appeared, and flourished through the Ming (1368-1644), producing an art form that was simultaneously pictorial and verbal. In the course of exploring the sources and meaning of these paintings, the book examines several varieties of dedicatory paintings, including departure paintings, and the interesting subgenre of "biehao," in which portrait subjects are symbolized through pictorial representations of their literary names.

Starting in the mid-1960s, a group of Korean artists began to push paint, soak canvas, drag pencils, rip paper, and otherwise manipulate the materials of painting in ways that prompted critics to describe their actions as "methods" rather than artworks. A crucial artistic movement of twentieth-century Korea, Tansaekhwa (monochromatic painting) also became one of its most famous and successful. Promoted in Seoul, Tokyo, and Paris, Tansaekhwa grew to be the international face of contemporary Korean art and a cornerstone of contemporary Asian art. In this full-color, richly illustrated account-the first of its kind in English-Joan Kee provides a fresh interpretation of the movement's emergence and meaning that sheds new light on the history of abstraction, twentieth-century Asian art, and contemporary art in general. Combining close readings, archival research, and interviews with leading Tansaekhwa artists, Kee focuses on an essential but often overlooked dimension of the movement: how artists made a case for abstraction as a way for viewers to engage productively with the world and its systems. As Kee shows, artists such as Lee Ufan, Park Seobo, Kwon Young-woo, Yun Hyongkeun, and Ha Chonghyun urgently stressed certain fundamentals, recognizing that overwhelming forces such as decolonization, authoritarianism, and the rise of a new postwar internationalism could be approached through highly individual experiences that challenged viewers to consider how they understood their world rather than why. Against the backdrop of the Cold War, decolonization, and the declaration of martial law in South Korea, these artists asked questions that continue to resonate today: In what ways can art matter to the world? How does art exert agency when its viewers live in times of explicit or implicit duress? How can specific social and political conditions inspire or influence methods and styles?

Yuri Lotman (1922-1993) was one of the most prominent and influential scholars of the twentieth century working in the Soviet Union. A co-founder of the Tartu-Moscow school of semiotics, he applied his mind to a wide array of disciplines, from aesthetics to literary and cultural history, narrative theory to intellectual history, cinema to mythology. This collection provides a stand-alone primer to his intellectual legacy in both semiotics and cultural history. It includes new translations of some of his major pieces as well as works that have never been published in English. The collection brings Lotman into the orbit of contemporary concerns such as gender, memory, performance, world literature, and urban life. It is aimed at students from various disciplines and is augmented by an introduction and notes that elucidate the relevant contexts.

Henri Rousseau (1844-1910) was a clerk in the Paris customs service who dreamed of becoming a famous artist. At the age 49, he decided to give it a try. At first, Rousseau's bright, bold paintings of jungles and exotic flora and fauna were dismissed as childish and simplistic, but his unique and tenacious style soon won acclaim. After 1886, he exhibited regularly at Paris's prestigious Salon des Independants, and in 1908 he received a legendary banquet of honor, hosted by Picasso. Although best known for his tropical scenes, Rousseau, in fact, never left France, relying on books and magazines for inspiration, as well as trips to natural history museums and anecdotes from returning military acquaintances. Working in oil on canvas, he tended toward a vibrant palette, vivid rendering, as well as a certain lush, languid sensuality as seen in the nude in the jungle composition The Dream. Today, "Rousseau's myth" is well established in art history, garnering comparison with such other post-Impressionist masters as Cezanne, Matisse, and Gauguin. In this dependable TASCHEN introduction, we explore the makings of this late-blooming artist and his legacy as an unlikely hero of modernism. "Nothing makes me so happy as to observe nature and to paint what I see." - Henri Rousseau

The catalogue for the groundbreaking exhibition at New York University's Institute for the Study of the Ancient World, Nomads and Networks presents an unparalleled overview of the sophisticated culture of pastoral nomadic populations who lived on the territory of present-day Kazakhstan from roughly the middle of the first millennium BCE to the early centuries CE. Focusing on material from the Altai and Tianshan regions, Nomads and Networks explores the specific conditions of mobile lifeways that resulted from particular ecological conditions in the steppes and high valleys of Inner Eurasia. Highlights of the exhibition are grave goods from the burial mounds at the site of Berel and gold mortuary ornaments from Shilikty, Zhalauli, and Kargaly. Attesting to a sophisticated decorative art flourishing among these nomadic populations, the objects skillfully combine older iconographic traditions of animal style in the steppe with more recent influences from foreign cultures--most notably Persia and China. Contributors include Nursan Alimbai, Nikolay A. Bokovenko, Claudia Chang, Bryan K. Hanks, Sagynbay Myrgabayev, Karen S. Rubinson, Zainolla S. Samashev, Soren Stark, and Abdesh T. Toleubaev. Cover photograph (c) Bruce M. White, 2016

The largest known collection of ledger art ever acquired by one individual is Mark Lansburgh's diverse assemblage of more than 140 drawings, now held by the Hood Museum of Art at Dartmouth College and catalogued in this important book. The Cheyennes, Crows, Kiowas, Lakotas, and other Plains peoples created the genre known as ledger art in the mid-nineteenth century. Before that time, these Indians had chronicled the heroic achievements of their warriors and chiefs on rock, buffalo robes, and tipi covers. As they came into increasing contact with American traders, the artists recorded their experiences in pencil and crayon drawings on paper bound in ledger or account books. The drawings became known as ledger art.
This volume presents in full color the Lansburgh collection in its entirety. The drawings are narratives depicting Plains lifeways through Plains eyes. They include landscapes and scenes of battle, hunting, courting, ceremony, incarceration, and travel by foot, horse, train, and boat. Ledger art also served to prompt memories of horse raids and heroic exploits in battle.
In addition to showcasing the Lansburgh collection, "Ledger Narratives" augments the growing literature on this art form by providing seven new essays that suggest some of the many stories the drawings contain and that look at them from innovative perspectives. The authors--scholars of art history, anthropology, history, and Native American studies--touch on such themes as gender, social status, sovereignty, tribal and intertribal politics, economic exchange, and confinement and space in a changing world.
The Lansburgh collection includes some of the most arresting examples of Plains Indian art, and the essays in this volume help us see and hear the multiple narratives these drawings relate.

A guide to the history and enjoyment of Chinese and Japanese calligraphy that offers the possibility of appreciating it in a hands-on way--with step-by-step instructions for brushing 150 classic characters. This book is a comprehensive and accessible introduction to the history and art of calligraphy as it's been practiced for centuries in China, Japan, and elsewhere in Asia. It works as a guide for the beginner hoping to develop an appreciation for Asian calligraphy, for the person who wants to give calligraphy-creation a try, as well as for the expert or afficionado who just wants to browse through and exult in lovely examples. It covers the history and development of the art, then the author invites the reader to give it a try.      The heart of the book, called "Master Samples and Study," presents 150 characters--from "action" to "zen"--each in a two-page spread. On each verso page the character is presented in three different styles, each one chosen for its beauty and identified by artist when possible. The character's meaning, pronunciation (in Chinese, Japanese, Korean, and Vietnamese), etymology, the pictograph from which it evolved, and other notes of interest are included. At the bottom of the page the stroke order is shown: the sequence of brush movements, numbered in their traditional order. On each facing recto page is Kaz's own interpretation of the character, full page.

Horses are very rare in Africa. The few to be found west of Sudan, from the lands of the Sahara and Sahel down to the fringes of the tropical forests, belong to the king, the chief warrior and to notable persons. Due to the dense humidity of the tropical rainforest and the deadly tsetse fly, only restricted numbers of horses survive. And yet rider and mount sculptures are common among the Dogon, Djenne, Bamana, Senufo and the Yoruba people. The Akan-Asante people of Ghana and the Kotoko of Chad produced a good deal of small casting brass and bronze sculptures. Some of the artists could barely even have caught a glimpse of a horse. This visually stunning book presents a wealth of African art depicting the horse and its rider in a variety of guises, from Epa masks and Yoruba divination cups to Dogon sculptures and Senufo carvings. In Mali, the Bamana, Boso and Somono ethnic groups still celebrate the festivals of the puppet masquerade. The final chapter of this book is dedicated to the art and cult of these festivals, which are still alive and well. It is not the habit of the African artist to provide intellectual statements for his work, yet his unique creative dynamic and far-searching vision does not conflict with that of his Western counterpart. It is fair to state that the African, who though not educated in Western art history, contributed his fair share to the shaping of modern art. Features works from museums in both Africa and Europe, including the Musee Royal de L'Afrique Central, Tervuren in Belgium; Afrika Museum, Berg en Dal, Netherlands; Musee du quai Branly, Paris; Museum Rietberg, Zurich; The British Museum, London; Museu National de Antologia, Lisbon and National Museum, Lagos, Nigeria.

Over the course of his career, artist Paul Dyck (1917-2006) assembled more than 2,000 nineteenth-century artworks created by the buffalo-hunting peoples of the Great Plains. Only with its acquisition by the Plains Indian Museum at the Buffalo Bill Center of the West has this legendary collection become available to the general public. Plains Indian Buffalo Cultures allows readers, for the first time, to experience the artistry and diversity of the Paul Dyck Collection - and the cultures it represents. Richly illustrated with more than 160 color photographs and historical images, this book showcases a wide array of masterworks created by members of the Crow, Pawnee, Lakota, Arapaho, Cheyenne, Shoshone, Hidatsa, Mandan, Arikara, Dakota, Kiowa, Comanche, Blackfoot, Otoe, Nez Perce, and other Native groups. Author Emma I. Hansen provides an overview of Dyck's collection, analyzing its representations of Native life and heritage alongside the artist-collector's desire to assemble the finest examples of nineteenth-century Plains Indian arts available to him. His collection invites discussion of Great Plains warrior traditions, women's artistry, symbols of leadership, and ceremonial arts and their enduring cultural importance for Native communities. A foreword by Arthur Amiotte provides further context regarding the collection's inception and its significance for present-day Native scholars. From hide clothing, bear claw necklaces, and shields to buffalo robes, tipis, and decorative equipment made for prized horses, the artworks in the Paul Dyck Collection provide a firsthand glimpse into the traditions, adaptations, and innovations of Great Plains Indian cultures.

This work explains how and why Japan supports a community of professional dancers, musicians, production companies, and visual artists that has nearly tripled in size during the past 25 years. Originally published in 1982. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

An overview of Chinese culture, particularly visions of life and the afterlife, told through feast imagery from three historically transformative dynasties Feasting was an important social and ritual activity in China beginning in the Bronze Age, and cuisine retains a strong cultural significance to this day. This book focuses on feasting in the 10th through 14th centuries, examining Chinese paintings of feasts from the Song (960-1279), Liao (907-1125), and Yuan (1279-1368) dynasties. Feast images, more so than works from any other painting genre, depict scenes from the past, the present, and the afterlife alike. More specifically, as author Zoe S. Kwok explains in the book's insightful text, they portray a continuum between life and what lies beyond it; this volume is the first to make such a connection. Full-color plates highlight a rare group of paintings as well as complementary ceramic, metal, stone, and textile objects, and the nearly fifty individual catalogue entries touch on diverse topics-not only food and drink but dance, music, costume, burial practices, artistic patronage, and more. Distributed for the Princeton University Art Museum Exhibition Schedule: Princeton University Art Museum (October 19, 2019-February 16, 2020)