The description for this book, The Culture of the Meiji Period, will be forthcoming.

In the early twenty-first century, China occupies a place on center stage in the international art world. But what does it mean to be a Chinese artist in the modern age? This first comprehensive study of modern Chinese art history traces its evolution chronologically and thematically from the Age of Imperialism to the present day. Julia Andrews and Kuiyi Shen pay particular attention to the dynamic tension between modernity and tradition, as well as the interplay of global cosmopolitanism and cultural nationalism. This lively, accessible, and beautifully illustrated text will serve and enlighten scholars, students, collectors, and anyone with an interest in Asian art and artists.

Hiroshige is one of the most important artists of the Japanese woodblock print and is considered a master of "ukiyo-e," the "pictures of the floating world." His evocative illustrations show mainly landscapes and scenes from the capital Edo, today's Tokyo. Nearly 200 images immerse the viewer in the world of nineteenth-century Japan.

"Tian, " or Heaven, had multiple meanings in early China. It had been used since the Western Zhou to indicate both the sky and the highest god, and later came to be regarded as a force driving the movement of the cosmos and as a home to deities and imaginary animals. By the Han dynasty, which saw an outpouring of visual materials depicting Heaven, the concept of Heaven encompassed an immortal realm to which humans could ascend after death.

Using excavated materials, Lillian Tseng shows how Han artisans transformed various notions of Heaven--as the mandate, the fantasy, and the sky--into pictorial entities. The Han Heaven was not indicated by what the artisans looked at, but rather was suggested by what they looked "into." Artisans attained the visibility of Heaven by appropriating and modifying related knowledge of cosmology, mythology, astronomy. Thus the depiction of Heaven in Han China reflected an interface of image and knowledge.

By examining Heaven as depicted in ritual buildings, on household utensils, and in the embellishments of funerary settings, Tseng maintains that visibility can hold up a mirror to visuality; Heaven was culturally constructed and should be culturally reconstructed.