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The Yuan dynasty was a watershed moment in Chinese history. After the Mongol Empire conquered the Chinese mainland and ended the Song dynasty, the traditional Chinese intelligentsia were left in a dilemma situation of choosing between reclusion from the foreign government or pursuing new political careers. Portrait paintings of "men of culture" (wen ren hua) at that period reflects this dilemma. For instance, the Portrait of Yang Qian depicted him standing in a bamboo forest. While the bamboo symbolizes his moral rightness, the half-enclosed and half-opened space in the background alludes to his potential of choosing between reclusion and serve in the Mongol government. |
In terms of imperial portrait, the Portrait of Kublai and the Portrait of Chabi by Mongol imperial painter Araniko in 1294 reflect the fusion of the traditional Chinese imperial portrait techniques and the Himalayan-Mongol aesthetic value. Kublai Khan was portrayed as an elder man while Empress Chabi was depicted in youth, both wearing traditional Mongolian imperial costumes. Araniko adopted the Chinese portrait technique such as outlining the shape with ink and reinforcing the shape with color, whereas the highlights on Chabi's jewelry with the same hue but lighter value proved to be a continuation of the Himalayan style. The full frontal orientation of the sitters and their centered pupil add a confrontational impact to the viewer, which reflect the Nepali aesthetics and style. The highly symmetrical composition and the rigid depiction of hair and clothes differed from the previous Song dynasty painting style. There is little implication on the moral merit of the sitters or their personality, indicating a detachment of the painter from the sitter, which contradicts with the Song dynasty's emphasis on the capture of the spirit. |
Qing dynasty (1636–1912) |
During the Qing dynasty, the eighteenth century European masquerade court portraiture which portrayed the aristocrats engaging in various activities in different costumes was imported to China. The Yongzheng Emperor and his son, the Qianlong Emperor, commissioned a number of masquerade portrait paintings with various political implications. In most of the Yongzheng Emperor's masquerade portrait, he wears exotic costumes such as the suit of the European gentleman. The lack of inscription on the portrait painting leaves his intention unclear, but some scholars believe the exotic costume reflects his interest in foreign culture and desire to rule the world. Compared with the Yongzheng Emperor's ambiguous attitude, the Qianlong Emperor wrote inscriptions on his masquerade portraits to announce his philosophy of the "Way of Ruling" which was to conceal and to deceive so that his subordinates and enemies cannot trace his strategies. Compared with the Yongzheng Emperor's enthusiasm in exotic costume, the Qianlong Emperor showed more interest in Chinese traditional costume such as dressing as a Confucian scholar, Taoist priest, and Buddhist monk, which manifests his desire in conquer the traditional Chinese heritage. |
The Qianlong Emperor commissioned the Spring's Peaceful Message after he inherited the throne from his father, which is a double portrait painting of him and his father dressed in Confucian scholar garments instead of traditional Manchu robes standing side by side next to bamboos. Scholars believe that the commission aimed to legitimize his succession of the throne by emphasizing the physical similarity between him and his father such as facial structure, identical costume and hairstyle. The bamboo forest in the background indicate their moral righteousness proposed by traditional Confucianism. The portrait depicts the Yongzheng Emperor, who is in a larger scale, handing a flowering branch to the Qianlong Emperor as a political metaphor of the imperial authority to reign. The Qianlong Emperor also advertised his filial piety proposed by Confucianism by posing in a modest gesture. |
The Jesuit painter Giuseppe Castiglione spent 50 years at the imperial court before his death in 1766, and was a court painter to three emperors. In his portraits, as with other genres, he combined aspects of Chinese traditional style with contemporary Western painting. |
Portrait painting of women from the Han dynasty to Qing dynasty |
Portrait painting of women in ancient China from the Han dynasty to the Qing dynasty (206 BC – 1912) developed under great impact of the Confucian patriarchal cosmology, however, the subject and the style varied according to the culture of each dynasty. |
In the Han dynasty (206 BC – 220 AD), women in the portrait painting were mainly a type rather than specific individual. The major subject was idealized exemplary women (lie nü) with virtues prompted by Confucianism such as chastity, three-fold obedience (san cong) to father, husband, son. Gu Kaizhi’s handscroll Exemplary Women (lie nü tu) which was created shortly after the Han dynasty represents this genre. |
In the Tang dynasty (618–906), palace women (shi nü) performing daily chores or entertainment became a popular subject. The feminine beauty and charm of the palace ladies were valued, but the subject remained nonspecific under the painting name "Palace Ladies". Characteristics encouraged by the Confucianism including submissive and agreeable were encompassed as standards of beauty and emphasized in the portrait. Painters pursued correctness and likeness of the sitter and aimed to reveal the purity of the soul. |
In the Song dynasty (960–1279), portrait paintings of women were created based on love poems written by court poets. Although depicted as living in luxurious fashion and comfortable housing, women in the painting were usually portrayed as lonely and melancholic because they feel deserted or trapped in the domestic chores while their husbands stayed outside and pursued their careers. Common settings include empty garden path and empty platform couch which hint the absence of male figures. Common background include flowering trees which were associated with beauty and banana trees which symbolized vulnerability of women. |
In the Ming dynasty(1368–1644), literati painting (wenren hua) which combined painting, calligraphy, and poetry became a popular trend among the elites. Most women in the literati painting were abstract figures serving as visual metaphor and remained nonentity. In the Qing dynasty (1644–1912), the literati painting gained more variety of brushstroke and use of bright color. |
See also |
Hierarchy of genres |
The Portrait Now |
Royal Society of Portrait Painters |
References and notes |
References |
Notes |
The New Age "Art Notes" column of 28 February 1918 is a closely reasoned analysis of the rationale and aesthetic of portraiture by B.H. Dias (pseudonym of Ezra Pound), an insightful frame of reference for viewing any portrait, ancient or modern. |
Further reading |
Woodall, Joanna. Portraiture: Facing the Subject. Manchester University Press, Manchester, 1997. |
West. S. Portraiture (Oxford History of Art), Oxford: Oxford University Press, 2004 |
Brilliant, R. Portraiture (Essays in Art and Culture), Cambridge: Harvard University Press, 1991 |
Christiansen, K. and Weppelmann, S., eds. The Renaissance Portrait: From Donatello to Bellini, The Metropolitan Museum of Art, New York, Distributed by Yale University Press, 2011. |
External links |
Joanna Woodall lecturing on Trading Identities, the image of the merchant at Gresham College. |
Religious art is a visual representation of religious ideologies and their relationship with humans. Sacred art directly relates to religious art in the sense that its purpose is for worship and religious practices. According to one set of definitions, artworks that are inspired by religion but are not considered traditionally sacred remain under the umbrella term of religious art, but not sacred art. |
Other terms often used for art of various religions are cult image, usually for the main image in a place of worship, icon in its more general sense (not restricted to Eastern Orthodox images), and "devotional image" usually meaning a smaller image for private prayer or worship. Images can often be divided into "iconic images", just showing one or more figures, and "narrative images" showing moments from an episode or story involving sacred figures. |
The use of images has been controversial in many religions. The term for such opposition is aniconism, with iconoclasm being the deliberate destruction of images by people of the same religion. |
Buddhist art |
Buddhist art originated on the Indian subcontinent following the historical life of Siddhartha Gautama, 6th to 5th century BC, and thereafter evolved by contact with other cultures as it spread throughout Asia and the world. |
Buddhist art followed believers as the dharma spread, adapted, and evolved in each new host country. It developed to the north through Central Asia and into Eastern Asia to form the Northern branch of Buddhist art. |
Buddhist art followed to the east as far as Southeast Asia to form the Southern branch of Buddhist art. |
In India, the Buddhist art flourished and even influenced the development of Hindu art, until Buddhism nearly disappeared in India around the 10th century due in part to the vigorous expansion of Islam alongside Hinduism. |
Tibetan Buddhist art |
Most Tibetan Buddhist artforms are related to the practice of Vajrayana or Buddhist tantra. |
Tibetan art includes thangkas and mandalas, often including depictions of Buddhas and bodhisattvas. Creation of Buddhist art is usually done as a meditation as well as creating an object as aid to meditation. An example of this is the creation of a sand mandala by monks; before and after the construction prayers are recited, and the form of the mandala represents the pure surroundings (palace) of a Buddha on which is meditated to train the mind. The work is rarely, if ever, signed by the artist. Other Tibetan Buddhist art includes metal ritual objects, such as the vajra and the phurba. |
Indian Buddhist art |
Two places suggest more vividly than any others the vitality of Buddhist cave painting from about the 5th century AD. One is Ajanta, a site in India long forgotten until discovered in 1817. The other is Dunhuang, one of the great oasis staging posts on the Silk Road...The paintings range from calm devotional images of the Buddha to lively and crowded scenes, often featuring the seductively full-breasted and narrow-waisted women more familiar in Indian sculpture than in painting. |
Chinese Buddhist art |
Christian art |
Christian sacred art is produced in an attempt to illustrate, supplement and portray in tangible form the principles of Christianity, though other definitions are possible. It is to make imagery of the different beliefs in the world and what it looks like. Most Christian groups use or have used art to some extent, although some have had strong objections to some forms of religious image, and there have been major periods of iconoclasm within Christianity. |
Most Christian art is allusive, or built around themes familiar to the intended observer. Images of Jesus and narrative scenes from the Life of Christ are the most common subjects, especially the images of Christ on the Cross. |
Scenes from the Old Testament play a part in the art of most Christian denominations. Images of the Virgin Mary, holding the infant Jesus, and images of saints are much rarer in Protestant art than that of Roman Catholicism and Eastern Orthodoxy. |
For the benefit of the illiterate, an elaborate iconographic system developed to conclusively identify scenes. For example, Saint Agnes depicted with a lamb, Saint Peter with keys, Saint Patrick with a shamrock. Each saint holds or is associated with attributes and symbols in sacred art. |
History |
Early Christian art survives from dates near the origins of Christianity. The oldest surviving Christian paintings are from the site at Megiddo, dated to around the year 70, and the oldest Christian sculptures are from sarcophagi, dating to the beginning of the 2nd century. Until the adoption of Christianity by Constantine Christian art derived its style and much of its iconography from popular Roman art, but from this point grand Christian buildings built under imperial patronage brought a need for Christian versions of Roman elite and official art, of which mosaics in churches in Rome are the most prominent surviving examples. |
Christian art would soon become the foundation of churches across Europe. Stained glass windows often depict biblical scenes to be reflected across the inner workings of the building. Murals and altarpiece art also fill churches with intricate and expressive Christian images. |
During the development of early Christian art in the Byzantine empire (see Byzantine art), a more abstract aesthetic replaced the naturalism previously established in Hellenistic art. This new style was hieratic, meaning its primary purpose was to convey religious meaning rather than accurately render objects and people. Realistic perspective, proportions, light and colour were ignored in favour of geometric simplification of forms, reverse perspective and standardized conventions to portray individuals and events. The controversy over the use of graven images, the interpretation of the Second Commandment, and the crisis of Byzantine Iconoclasm led to a standardization of religious imagery within the Eastern Orthodoxy. |
The Renaissance saw an increase in monumental secular works, but until the Protestant Reformation Christian art continued to be produced in great quantities, both for churches and clergy and for the laity. During this time, Michelangelo Buonarroti painted the Sistine Chapel and carved the famous Pietà, Gianlorenzo Bernini created the massive columns in St. Peter's Basilica, and Leonardo da Vinci painted the Last Supper. The Reformation had a huge effect on Christian art, rapidly bringing the production of public Christian art to a virtual halt in Protestant countries, and causing the destruction of most of the art that already existed. |
As a secular, non-sectarian, universal notion of art arose in 19th-century Western Europe, secular artists occasionally treated Christian themes (Bouguereau, Manet). Only rarely was a Christian artist included in the historical canon (such as Rouault or Stanley Spencer). However many modern artists such as Eric Gill, Marc Chagall, Henri Matisse, Jacob Epstein, Elisabeth Frink and Graham Sutherland have produced well-known works of art for churches. Through a social interpretation of Christianity, Fritz von Uhde also revived the interest in sacred art, through the depiction of Jesus in ordinary places in life. |
Since the advent of printing, the sale of reproductions of pious works has been a major element of popular Christian culture. In the 19th century, this included genre painters such as Mihály Munkácsy. The invention of color lithography led to broad circulation of holy cards. In the modern era, companies specializing in modern commercial Christian artists such as Thomas Blackshear and Thomas Kinkade, although widely regarded in the fine art world as kitsch, have been very successful. |
The last part of the 20th and the first part of the 21st century have seen a focused effort by artists who claim faith in Christ to re-establish art with themes that revolve around faith, Christ, God, the Church, the Bible and other classic Christian themes as worthy of respect by the secular art world. Art could then be used to cultivate the church to participate in Christianity once again. Artists such as Makoto Fujimura have had significant influence both in sacred and secular arts. Other notable artists include Larry D. Alexander, Gary P. Bergel, Carlos Cazares, Bruce Herman, Deborah Sokolove, and John August Swanson. |
Confucian art |
Confucian art is inspired by Confucianism, coined after the Chinese philosopher and politician Confucius. Confucian art originated in China, then spread westwards on the Silk Road, southward down to southern China and then onto Southeast Asia, and eastwards through northern China on to Japan and Korea. While it still maintains a strong influence within Indonesia, Confucian influence on western art has been limited. While Confucian themes enjoyed representation in Chinese art centers, they are fewer in comparison to the number of artworks that are about or influenced by Daoism and Buddhism. |
History |
Prior to the Han dynasty, the Chinese art hierarchy considered music as the highest form of art and dismissed calligraphy, poetry, and painting as art forms and craft practiced by the lower class. Nevertheless, poetry was also popular during Confucius's time, and poetry was both praised and ranked high in status with music. According to Confucius and his disciples, music strives to create and reflect harmony in the world; hence, education should begin with the foundations of poetry and moral behavior, and conclude with music. Over time, the development of the Chinese writing system promoted the growth of calligraphy and visual arts in terms of social status. Confucian aesthetics and values further contributed to the development of these visual art forms, with landscape paintings and calligraphy works centralizing on the written works and teachings of Confucianism. |
Hindu art |
Hinduism, with its 1 billion followers, it makes up about 15% of the world's population and as such the culture that ensues it is full of different aspects of life that are effected by art. There are 64 traditional arts that are followed that start with the classics of music and range all the way to the application and adornment of jewellery. Since religion and culture are inseparable with Hinduism recurring symbols such as the gods and their reincarnations, the lotus flower, extra limbs, and even the traditional arts make their appearances in many sculptures, paintings, music, and dance. |
Islamic art |
A prohibition against depicting representational images in religious art, as well as the naturally decorative nature of Arabic script, led to the use of calligraphic decorations, which usually involved repeating geometrical patterns and vegetal forms (arabesques) that expressed ideals of order and nature. These were used on religious architecture, carpets, and handwritten documents. Islamic art has reflected this balanced, harmonious world-view. It focuses on spiritual essence rather than physical form. |
While there has been an aversion to potential idol worship through Islamic history, this is a distinctly modern Sunni view. Persian miniatures, along with medieval depictions of Muhammad and angels in Islam, stand as prominent examples contrary to the modern Sunni tradition. Also, Shi'a Muslims are much less averse to the depiction of figures, including the Prophet's as long as the depiction is respectful. |
Figure representation |
The Islamic resistance to the representation of living beings ultimately stems from the belief that the creation of living forms is unique to God. It is for this reason that the role of images and image makers has been controversial. |
The strongest statements on the subject of figural depiction are made in the Hadith (Traditions of the Prophet), where painters are challenged to "breathe life" into their creations and threatened with punishment on the Day of Judgment. |
The Qur'an is less specific but condemns idolatry and uses the Arabic term musawwir ("maker of forms", or artist) as an epithet for God. Partially as a result of this religious sentiment, figures in painting were often stylized and, in some cases, the destruction of figurative artworks occurred. Iconoclasm was previously known in the Byzantine period and aniconicism was a feature of the Judaic world, thus placing the Islamic objection to figurative representations within a larger context. As ornament, however, figures were largely devoid of any larger significance and perhaps therefore posed less challenge. |
As with other forms of Islamic ornamentation, artists freely adapted and stylized basic human and animal forms, giving rise to a great variety of figural-based designs. |
Arabesque |
Arabesque is a decorative art style characterized by repetitive, intricate patterns of intertwined plants and abstract curvilinear motifs. |
It is believed to have originated in the Islamic world, and its use spread throughout the Middle East, Europe, and North Africa. It has played an important role in Islamic art, often serving as a form of religious expression. The term "arabesque" is a French term derived from the Italian word arabesco, meaning "in the Arabic style" |
Arabesque patterns can be found in various media, including ceramics, architecture, calligraphy, and textiles. Since the 19th century, Arabesque art has been highly influential in Western art and design, with many designers and artists incorporating patterns into their work. |
Calligraphy |
Calligraphy is a highly regarded element of Islamic art. The Qur'an was transmitted in Arabic, and inherent within the Arabic script is the potential for ornamental forms. The employment of calligraphy as ornament had a definite aesthetic appeal but often also included an underlying talismanic component. While most works of art had legible inscriptions, not all Muslims would have been able to read them. One should always keep in mind, however, that calligraphy is principally a means to transmit a text, albeit in a decorative form. |
From its simple and primitive early examples of the 5th and 6th century AD, the Arabic alphabet developed rapidly after the rise of Islam in the 7th century into a beautiful form of art. The main two families of calligraphic styles were the dry styles, called generally the Kufic, and the soft cursive styles, which include Naskhi, Thuluth, Nastaliq and many others. |
Geometry |
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