Tang Yin Bamboo

The small strip across the top of the visual, presents us with an alternate world that is natural and heaven-like where numbat-like creatures are suspended upon tree branches. The gaze of the numbat-like creatures leads us to the quote, “They didn’t live in trees like we did”. Through the inclusion of text Tan portrays that the numbat-like creatures don’t understand the rabbits. This quote does not show any strong emotions, but instead the blatant tone bestows a ‘clueless’ feeling to us, the responders. This section is very small in contrast to the rest of the image showing the rabbits. This symbolically represents the unprecedented manner in which the rabbits came and quickly “made their own houses”. At observing the picture more closely, we can conclude that where the numbat-like creatures are sitting, the sky is lighter compared to where the rabbits are placed; implying that the lighter colour is the time the numbat-like creatures were familiar

In addition to this, belonging to a family is a key concept in this novel. The novel opens with an alluring introduction to the family; a blissful atmosphere is created through the picturesque icons of their family life. The composer uses small photograph like icons to allude towards the widely acknowledged contentment that is readily associated with the memories in a picture album. Tan introduces the motif of the paper crane which he carries through the length of his novel as a symbol of affection and belonging between the family members. The next pages signify the break in contentment as the man begins his journey and a salient image of the couple with their hands grasping the other’s parallels the anxiety and despair in their downcast facial expressions. Although the gloomy atmosphere, the light sepia tones in the picture allow an insight into the tender and loving relationship that the family members share. Upon the man’s departure the paper crane motif returns and he hands it to his daughter as a token of his undying love for her. His migratory experience is studded by the comfort and ease that he obtains from a picture of his family. In paralleled scenes on the boat and the new apartment, the

The Next piece is an image form Guo Xi who was a master from the Northern

The first of a series of eight talks as part of Lan Su in Bloom will be given by Varco. This talk will focus on the 1000 year history of many plants at Lan Su that were originally planted due to their significance as symbols and how those plants have been used as botanical motifs throughout the arts in China.

Established during the early 8th century, an artwork known as The Pair of Lokapala, translated as the heavenly guardians, shapes the essence of early Chinese dynasty art sculpture. The 40 ½ x 16 ½ x 11 ¾ inch sculpture is focused around the Tang Dynasty due to its prominent years dating from 618-907 A.D. Furthermore, the materials to create The Pair of Lokapala was used with earthenware with three color lead glazes. Although the artist is unknown, the style of the artwork stretches the styling of Chinese sculpture, showing that the artist used those values to create the artwork. Therefore, The Pair of Lokapala evokes various aspects through Tang Dynasty art by emphasizing two guardians through the subject matter, arranging many formal

❖ The Jade Peony The major symbol in this novel is the Jade Peony. It is Poh Poh's most valued possession. She passed it to Sek Lung after her death. The Jade Peony symbolized Old China's culture and traditions. The Jade Peony was there for Sek Lung to keep his culture in Canada. It reminds all the people in this novel of their cultural roots.

This paper will employ close visual analysis of the The Vase that was created by skilled craftsmen [Tang dynasty (618–907)] describing how it’s minimalist design represents that it was a time when they focused on non-controversial themes when painting.

Duong’s decision to describe the snowflakes as “strange flowers” exposes Hang’s attachment to the landscape of her own home, and also the strangeness of this new landscape for her. The word choice of flowers and their connotation of spring provide contrast to the harsh winter. Hang’s simile comparing the snowflakes to a “luminous” childhood dream juxtaposes the description of them as “blinding shards” and “frail”, thus revealing Hang’s opinion of dreams as something rarely obtained. Surely as a child she imagined the best that might have happened, and had such optimistic hopes of what might have been. They are thus associated with sorrow by the simile, reflective of the cruel reality she faced when her dreams were suffocated as a child. The snowy landscape also triggers a more consuming flashback to a time in Hang’s childhood. Duong provides vivid imagery of the beautiful landscape of the bay - “Clouds floated like puff jade along the horizon, a line broken jagged by solitary rocks.. This endless jade-colored necklace fallen to the earth.” (Duong ) The metaphor comparing the clouds to a jade-colored necklace further emphasizes the landscape’s beauty and richness. The idea of a jade necklace, a material wealthy good, introduces the idea that the natural landscape is a gift, accessible by all. Duong emphasizes this with the subsequent sentiment that “beauty knows no frontiers, seduces without discrimination” (Duong 83). Hang

Beside the pile of straw which has a wheel leaning against it, a farmer is stooping to collect timbers. Before a thatched cottage in the middle of the painting, several farmers carrying farm tools and riding horses silhouetted in the shadows. They form in groups as if they were discussing some deliberate issues. On the other pile which sits in the other side of the sandy road, a slightly stout farmer with a straw hat is sitting on straws to have a rest. Beside him, an older villager leaning on his stick and a comparatively shorter man who is carrying a basket are talking to him as if they were pleading him for some reason. The trees extend along the sandy road in a diagonal line, creating a spatial demarcation. In the far end of the road, there is a vague tall building with pinnacle roof. The sky above, which takes up nearly half of the painting, is pale and dusty, suggesting the end of the day in a hot arid climate.

Sayre the author says, “The Buddha is the most extensive collection of large-scale sculptures in the world and can be found an hour north of New York City in the lower Hudson Valley at Storm King Art Center (“A World of Art”). Zhang seems to like the traditional aspects of chinses culture, because he re-used an ash material form other artists, to create his own sculpture. The techniques he used to create the sculpture is casting, assemblage, and construction. Without using these three additive techniques of sculpting, the artwork wouldn’t have been fragile, and not overwhelming in size. The subject of the “three Legged-Buddha” is another conflict with the governmental rules and regulations, and it has drawn a lot of attention due to its strong message that it conveys. When I initially examined the art piece for the first time, it looked like a huge dismantled, three legged human figure. I thought it was a symbol for keeping your body in better shape over your mind. The most amazing part of the sculpture is how extremely large it is compared to the electrocution sculpture. After reading and interpreting the sculpture it struck me that it was made for ceremonial gathering, where incense placed and burned from inside of the sculpture, and pours out of the head. I think that the artist was trying to involve the visitors in his sculpture. Since Zhang Huan

Zhao Mengfu, a main calligrapher of his time, set the course of researcher painting by solidly building up its two essential precepts: restoration through the investigation of antiquated models and the use of calligraphic standards to painting. In Twin Pines, Level Distance the scene figure of speech of the Northern Song experts Li Cheng and Guo Xi has turned into a calligraphic style. Instead of essentially portray nature as it gives off an impression of being, Zhao tried to catch its quintessential rhythms. The attributes of rocks and trees, felt by the craftsman and carried on through his calligraphic brushwork, are saturated with an increased feeling of life vitality that goes past insignificant representation.

While Qiu’s work depicts the prosperity of Suzhou in the middle era of the Ming dynasty, Zhang’s painting shows the daily life of people in Kaifeng during the Song dynasty. Qiu Ying’s buildings are more structured and grand, even the shops appear more spacious. The scenes in this painting represent an important page in Chinese history by combining the history and reality of a genre painting. So many landmark buildings in Suzhou are clearly recognizable which show the developed economy and traditions of the Ming dynasty and the artist’s own style. Qiu Ying uses the traditional blue-and-green style in this painting, leading to a beautiful picture which is filled with bright green mountains and clear blue

This Paper will be an analysis of the development of Japanese landscape painting, analyzing the historical context behind these paintings and what led to the changes in style. Both of these paintings are representative of their specific culture during this rapidly changing time and these changes will be discussed in relation to the artwork. I am going to be discussing Japanese landscape painting, the outside influences shaping Japanese landscape painting but also focusing on the internal elements of Japanese culture shaping the style of artworks. The changing techniques and styles as well as the changing political climate will all be looked at.

With every end, there is a beginning. When the cold winter ends, there is a new beginning in nature where the trees and flowers start fresh as they grow once again. The poem “Spring”, takes us, readers, to a setting where the place shows complete nature. We are to imagine aesthetic scenery where spring has arrived and everything that happens during this season is happening right in front of us.

When one comes into contact with a Chinese painting, the style is almost instantly recognizable. The attention to detail, craftsmanship, and vast depictions of elaborate landscapes appear to pay homage to mother earth in an attempt to reach a state of eternal balance with nature and life. Before this equilibrium could be achieved, one must attain internal discipline. This was required before one began mastering their brushwork in Chinese culture. In Mai Mai Sze’s “The Way of Chinese Painting,” 1959, New York: Vintage Books, Random House, Sze discusses the philosophy known as Daoism/Tao, or “the way.” Before one became a skilled painter, one trained in the personal disciplines of poetry, art, calligraphy, and internal