AAH 194: Visual Culture in Communist China

Union College, Spring 2022

Childhood According to Feng Zikai

Childhood has been a significant theme in Feng Zikai’s arts. Feng spent a lot of time painting children; some of the famous works related to children include A Collection of Cartoons of ChildrenSketches of Children, and Cartoons on the Little Ones (Hung, 1990). There are also many literary works that convey Feng’s affection for childhood, such as “To My Children,” “What Children Reveal,” and “The Diary of Huazhan” (Laureillard, 2014). It is easy to see that Feng did not hesitate to present his affection for children in his works. According to Feng’s early writings and paintings, childhood is regarded as the precious “golden age” of human life: it is the period when a human’s world is free, uncomplicated, and full of imagination and creativity, whereas an adult’s world is full of limits and regulations. “When Father is Away” (Fig 1) by Feng could sufficiently exemplify such a perspective (Hung, 1990). In the painting, a child held a brush to show his artistic talent on his father’s desk. We could notice that the child’s act is not an imitation of an adult but a purely exploratory behavior developed by his or her curiosity and creativity. If it were an imitation of an adult’s behavior in this painting, the child would have drawn or written on a piece of paper because it is common knowledge in the adult world.

I would like to explore the childhood in Feng’s works for my exhibition. In particular, I wish to introduce and analyze how Feng developed his perspective on childhood and portrayed children in his artworks, especially in terms of his early works, works during wartime, and works regarding the Buddhist philosophy.

Figure 1: “When Father is Away”

Reference:

Hung, Chang-Tai. “War and Peace in Feng Zikai’s Wartime Cartoons.” Modern China 16, no. 1 (1990): 39–83.

Laureillard, Marie. “Regret of spring: The child according to Feng Zikai.” Oriens Extremus 53 (2014): 47-60.

Explosions for Rebirth: Surpassing the Memories of Pain

Cai Guo-Qiang is most famous for his pyrotechnical artistic methods and installations which explore the visual language of explosions and the aesthetics of pain. Cai Guo-Qiang is known for creating explosive performance art that has a deeper political meaning that usually revolves around China. As Cai Guo-Qiang become more world-renowned he began to expand his artwork internationally. A particular artwork that showcases Cai Guo-Qiang’s artistic expansion was showcased in 2005 at the entrance to the Zacheta National Gallery of Art. Cai Guo-Qiang’s intention for this particular work of art is to blend the past and present through location and content. The Zacheta National Gallery is a location with great significance as it was the location where Gabriel Narutowicz, the first president of Poland in 1922, was assassinated (Munroe, 2008). This location was also quite important in the 1980s because it was the communal area where people protested against the communist regime in Poland. The use of this historical location allowed Cai Guo-Qiang to utilize the well-known red flag which is about 21ft x 31ft within the façade of the building. Cai Guo-Qiang uses his artistic niche of pyrotechnics to burn down the infamously known red flag which generally symbolizes socialism, communism, and Marxism. Initiating an explosive performance in a location with communist history demonstrates Cai Guo-Qiang’s vision of visually burning away the dark and painful past of communism and signifying the purification and rebirth of Poland. Cai Guo-Qiang has created many artworks that directly speak against China’s communist ideals and continues to demonstrate his stance on communism by creating works internationally. This piece demonstrates his artistic expansion. Cai Guo-Qiang extends his work by going beyond China and connecting his art to any person or nation that has suffered through times of communism.

For my exhibition for this course, I would like to utilize the outdoors of the Union College campus. I would like to incorporate some sort of firework display symbolizing an important message that identifies with the student population. I would like to somehow utilize the Nott Memorial as the centerpiece as fireworks ignite within a reasonable distance. Cai Guo-Qiang has many performance artworks that start with a particular visual of something important that ultimately ends up exploding. I would like to use some sort of visual represnetation that ulitamtely ends up exploding near the Nott.

Image of Art:

Bibliography:

Munroe, Alexandra, and Thomas Krens.Cai Guo-Qiang I Want to Believe. Guggenheim Museum Publications, 2008.

Rojas, Carlos. “Cai Guo-Qiang.” Diacritics 47.4 (2019): 130-5. ProQuest. Web. 8 May 2022.

Personal cults in image: The image of Mao in Chinese Political Posters and Propagandas.

The Political Poster in 20th century China takes huge tasks in depicting Chinese Political Leaders, forming the cult of the leaders and helping conveying the political ideas.Political posters can show an image of powerful political leaders, and being the important tool and modern technologies to render a subconscious impact of personal cult. The Political Posters could also convey the political ideas through depicting character’s emotion, changing their size and the background color. In China, Mao’s images in the Political posters and propagandas are the example of using the posters not only to form a personal cult of Mao, but also to convey China’s relationship with the Soviet Union and other countries. Such as Li Binghong’s The Sino-Soviet Allliance for Friendship and Mutual Assistance Promotes Enduring World Peace. In this painting, it contains both Chinese and Soviet Union’s leaders ‘ images to show the inviolability of the Soviet-Chinese friendship. Stalin’s image was at the side of Mao, just as the teacher of Mao, which helped build the personal cult of Stalin in Chinese masses.

Li Binghong 黎冰鸿. Ca. 1950. The Sino-SovietAlliance for Friendship and
Mutual Assistance Promotes Enduring World Peace (Zhong Su youhao tongmeng huzhu cujin shijie chijiu heping 中苏友好同盟互助促进世界持久和平) [Source: Chinese Posters Foundation 2019]

Based on the poster I described, we can see that it is important to use different posters and propagandas that include Mao’s image to analyze what political ideas they try to convey and how the details of the poster could help audiences to understand those informations. Hence, In my exhibition, I will introduce five different political posters that include Mao’s images, analyzing these posters through color, character position, size of character and emotional aspects  to show how the Chinese government in the 20th century used propaganda to build personal cult of Mao and convey political ideas & international relationships.

 

Bibliography:

1:Polina, Komarovskaya.The Political Poster and Its Role in the Personality cult of Mao Zedong, Accessed 5/5/2022, OE-57-7.pdf (oriens-extremus.org).

2:Benewick, Robert.”Icons of Power: Mao Zedong and the Cultural Revolution.” From Picturing Power in the People’s Republic of China:Posters of the Cultural Revolution. Harriet Evans and Stephanie Donald edited. Rowman & Littelefield Publishers, New York, Oxford. 1999.

3:Yuzhu Fu, and Cheng Yan. The Way of Visual Persuasion in Chinese Propaganda Poster. Advances in Social Science, Education and Humanities Research, volume 123. Atlantis Press, 2017.

4:Sprouse, Sarah. “The Aesthetics of Revolution:Chinese Propaganda and the Anthony E.Clark Chinese Poster Collection.”Chinese Art Posters Documents. Whitworth University. 2017. The Aesthetics of Revolution: Chinese Propaganda and the Anthony E. Clark Chinese Poster Collection (whitworth.edu)

 

“Women Hold Up Half the Sky”: A Woman’s Role during the Cultural Revolution

There was a famous quote from Communist Party leader Mao Zedong claiming that “women hold up half the sky” during the cultural revolution. During these years – from 1966 to the time of Mao’s death in 1976- there seemed to be a sense of freedom and liberation for women. The leader of their country, their idol, had expressed his support for women to be treated equally as men. The Communist Party needed to get as many people on board with their agenda, and to do that, they needed some way to include the female population. The main way to show that women could now theoretically hold the same opportunities as men was through propaganda. 

 

Propaganda posters were extremely effective in portraying women in a positive light and creating a cult of diehard supporters of the movement. The nature of propaganda is anonymous; meticulously cultivated and distributed by government controlled institutions. For this reason, oftentimes there is no individual artist credited with creating a poster. There can be individual artists that create their art under very strict guidelines by the CCP that resembles propaganda, but for official, widespread propaganda posters were mostly left nameless. The style of these posters are often very cartoon-like. The figures are always dominated by a bright red/warm color background, and are pictured with either very fierce or overly happy expressions. There are often no shadows or any cool colors that suggest any emotion other than determination or happiness, creating flat characters with no depth (Lü).

 

 I want to discuss how these posters convey women’s role in the cultural revolution, and see if it was as progressive towards women’s rights as they claim to be. This is important because after Mao’s death in 1976, the cult of Mao seemed to die off, and we see his predecessor take over and change CCP policies. Before Mao rose to power, women were restricted to homely duties and taking care of children, but now they are pictured in these propaganda posters as strong and reliable, which was a drastic change for the country. The change in women’s roles during the cultural revolution was exciting for women who were being liberated for the first time.

 

Citations 

Lü, Peng. A History of Art in 20th-Century China. Charta, 2010

Deng Shaoyi, ‘We Have Seen Chairman Mao’, 1974, oil painting

 

 

Landscape Masterpieces of Li Keran

Sounds of the Mountain and Water, Li Keran, ink and color on paper (1970)

Li Keran (1907-1989), born in Xuzhou China, was a heavily noted Chinese artist of the 20th century and significant educator at the esteemed Central Academy of Fine Arts. Li began painting around 1934, and continued to develop his art career from there on out. Li was inspired by a professor while attending the Shanghai Art College, who’s works involved blending Western and Eastern art styles. Li was present when Mao Zedong established the People’s Republic of China in 1949, and also became a member of the Yiba Art Society, a leftist art organization. After the Sino-Japanese War (1937-1945), Li started to create works using an imaginative splash ink technique, while spending a lot of his time drawing from nature. In 20th century Chinese art, Li was said to be remembered as a pioneer through his ability to blend in stylistic Western elements, and through his idea that to conduct a reconstruction of Chinese painting would be from drawing. 

Li’s works often illustrate the beauty of China’s landscapes, painting scenes of grand mountains, trees, waterfalls, etc. These works can be found in black in white or color, depending on what Li wants to portray. Landscape pieces including, and similar to Ten Thousand Crimson Hills will be included in this exhibition. In the exhibition, the idea of how Li was able to illustrate through his landscape paintings, the ideas of the Chinese Communist Party at the time, will be explored. What will also be explored is how Li’s personal beliefs were forced to be put in the dark in order to have his artworks fit in with society’s ideals. As mentioned earlier, Li was an important figure in the reconstruction of Chinese painting, so this theme is important as one can learn more about the impact and influence of Li, and artists similar to Li, as one of the things he was known for was mixing Chinese traditions with Western styles. Seeing how the Chinese government and society responded to Li’s adaptation of outside styles, will help shed light on the current ideals of the time, as well as the mindsets of the people, and what direction art was heading in 20th century China. 

Bibliography

Andrews, Julia F. Painters and Politics in the People’s Republic of China, 1949-1979. University of California Press, 1995. 

Andrews, Julia Frances, et al. Between the Thunder and the Rain: Chinese Paintings from the Opium War through the Cultural Revolution, 1840-1979. Echo Rock Ventures, in Association with the Asian Art Museum–Chong-Moon Lee Center for Asian Art and Culture, 2000. 

Hawks, Shelley Drake. The Art of Resistance: Painting by Candlelight in Mao’s China. University of Washington Press, 2017.

Xie, Mian, and Charlie Ng. The Ideological Transformation of 20th Century Chinese Literature. Silkroad Press, 2016. 

 

 

图在东西之间 Figures between East and West, A Zhang Hongtu Exhibition

图在东西之间, Figure Between East and West

 

As an artist, Zhang Hongtu seems to constantly be navigating the theme of East and West in his work. Zhang Hongtu, 张宏图,born in 1943 and still living today, gained fame in the 1980s and 1990s initially for his series of paintings of trivializing depictions of Mao, such as replacing the farmer on a Quaker Oats box with Mao1. Zhang became notable for fusions of Eastern and Western symbols like these. While Zhang’s transformations of Mao’s image in pieces such as The Last Supper and his Material Mao series contain powerful political and social critiques, they were personal to Zhang Hongtu as well. Having lived through the Cultural Revolution (1966-76) Zhang Hongtu had personally experienced its paranoia and repression. When he moved to New York in 1982 he was able to freely explore his own relationship with Mao’s icon and question Mao’s image. With the newfound freedom of the Western world Zhang Hongtu was able to further investigate the exchange of ideas between East and West. 

 

With Zhang Hongtu’s later work there features a more introspective examination of Western and Eastern artistic movements and philosophies with similarities being aptly pointed out by the artist such as the comparison of Van Gogh and Bodhidharma in the Van Gogh – Bodhidharma series2. Zhang Hongtu’s use of the theme of East and West goes beyond the use of Western motifs to examine the East but to also break down the duality of an East and West split such as in his Sanshui series where he uses impressionist brushwork to recreate famous Chinese ink and brush paintings3. The theme of East and West then no longer serves as an antagonistic relationship but transforms into one of self-recognition as the artist’s philosophy evolves. 

 

  1. Zhang Hongtu, Interview with Jane DeBevoise. Materials of the Future: Documenting Contemporary Chinese Art From 1980-1990. New York City: Asia Art Archive, 2009 
  2. Zhang, Hongtu, Interview with Martin Powers, Ars Orientalis Volume 49, Michigan Publishing, 2018
  3. Lee, Luchia Meihua, Jerome Silbergeld, and Julia Frances Andrews. Zhang Hongtu: Expanding Visions of a Shrinking World. Queens, NY: Queens Museum, 2015.

The Personal is Political: Female Identities In A Post-Revolution Era

The destruction of gender convention and deconstruction of society’s stylescape proves a hot topic with more than one Chinese artist. Female photographer and mixed media artist, O Zhang (b. 1976), hails from the city of Guangzhou, China where she would soon evacuate due to pressures of the Chinese Cultural Revolution. Currently, she has been photographing and traveling between New York and Beijing. Oil Painter, Cui Xiuwen (b. 1970), photographer and performance artist, began painting at a young age in northern China. She eventually became a member of the group called Sirens, where she, and three other female artists exhibited work in their small apartment – as women were hardly welcome in public spaces in the 90’s.Chengyao He (b. 1964), was born in the Sichuan province in China. During her childhood, the Cultural Revolution gained momentum and her family suffered. Much of her art has challenged feminism, body politics, nationalist and transnational issues as well as, photographer Pixy Liao (b. 1979), born in Shanghai who began her artistic adventures at the University of Memphis.

The Personal is Political: Female Identities In A Post-Revolution Era will explore the identities of women and children; specifically, how the cultural revolution (1966-76) and Chinese politics have affected the way in which these identities have been altered. This exhibition will feature four series of works which act to examine the personal female experience. Xiuwen’s One Day in 2004 (2005) and Zhang’s Horizon (2006), capture the relationship between society and the female body whilst incorporating memories of their own childhood. Artist’s Liao and He, “deconstruct China’s resolute definitions of gender and power” (van Peridon, 2020). Furthermore, testing Mao Zedong’s China (1946-1976): a discipline which molded the “individual body and mind, shaping a collective” consciousness and socialist entity (Cui, 2015). Aware of the profound changes in post-Mao Chinese society, these artists are an emblematic figure of a new generation of female artists whose presence is strongly asserted in the international art scene.

References

Cui, Shuqin. Gendered Bodies: Toward a Women’s Visual Art in Contemporary China. Honolulu: University of Hawaiʻi Press, 2015.

van Paridon, Elsbeth. “Bloody Pixy Liao: Reappointing Society’s Gender Roles.bloody Bad*Ss.” The China Temper, February 16, 2020. https://chinatemper.com/the-photographers/pixy-liao.

Preserving style and improving technique: the art of realism.

Realism has long been associated with Jiang Zhaohe and is arguably the most salient characteristic of his work, Jiang Zhaohe is regarded as one of the most important influences in developing figure painting in Beijing (Andrews).

The reason it is important to emphasize Jiang’s stylistic features of his art is because it represents a broader shift of Art in China, art during the 1940 was politically charged and often a point of contention (Migration World Magazine). Focusing on the stylistic feature allow us to also consider the accuracy and skill Jiang possessed in capturing realism. This is significant as he was far ahead of his time with the implementation of ink and brush to capture realism in regards to figure painting.  The preservation of traditional stylist technique was influenced by Xu Beihong, as Jiang learned under him. (Xiaosheng). This would be significant as it allowed Jiang to position himself as one of the pioneers in figure painting.

This exhibition I wish to focus on the stylistic technique of ink and brush implemented by Jiang to capture realism. The improvement of this stylist technique also reflects a political shift in the importance of raising standards and style in works of art in China. art as it exemplifies the preservation of Chinese ink and brush style yet at the same time is the product arising from the need to modernize art and raise its standards.

Work of Jiang Zhaohe from a Czech Private Collection

Jiang Zhaohe (1904 – 1986)

Old Man 1940

https://trinity-collections.blogspot.com/2016/08/fine-chinese-paintings-jian-zhaohe.html?m=1

References

Sun, Xiaosheng. “Jiang Zhaohe, Portraying the Lives of Working People 2016-08-03 16:29:27   Source£ºbeijing   .” charmingBeijing. Accessed April 28, 2022. http://www.charmingbeijing.com/eng/index.php?m=content&c=index&a=show&catid=183&id=965.

Sullivan, Michael. “Art in China since 1949.” The China Quarterly, no. 159 (1999): 712–22.       http://www.jstor.org/stable/655764.

“CHINESE REFUGEES IN THE PAINTINGS OF JIANG ZHOAHE.” 2000.MIGRATION WORLD MAGAZINE 28 (1): 28-30. HTTPS://LIBPROXY.UNION.EDU/LOGIN?URL=HTTPS://WWW.PROQUEST.COM/SCHOLARLY-JOURNALS/CHINESE-REFUGEES-PAINTINGS-JIANG-ZHOAHE/DOCVIEW/212015350/SE-2?ACCOUNTID=14637.

Correctly Remembering History: The Monument to the People’s Heroes

As is the case throughout all of human history, the victors write the narrative.  As the Chinese Communist Party (CCP) came to power, in the years following the Second World War those who held prominent political positions sought ways to display the strength of their followers while validating their message, showing the CCP as the proper heir to a long line of dynastic succession in China (Hung, 242).  In my art exhibition, I would like to explore how the Monument to the People’s Heroes successfully validated the Chinese Communist Party and sought to tell a correct version of Chinese history.  When the Monument to the People’s Heroes was proposed, there were a total of ten historical events that were suggested to be shown on the monument, as well as others that were heavily considered.  In the end, the decision was made that the Boxer Rebellion, the Battle of Pingxing, the Long March, and Mao’s Yan’an Talks would not be displayed on the monument as they were “single events… [rather than being] comprehensive in scope” (Hung, 245).  The chosen moments that would be displayed on the monument looked to unite the populace of China, reminding them of monumental moments where the people held the future of their nation in their hands.  Therefore, there is a need to focus on and examine the chosen moments which are represented in the bas-reliefs.  It was this underlying message that would validate a communist government.  

In this art exhibition, I hope to illuminate and place the Monument to the People’s Heroes in the time it was created.  As planning for the monument began during the initial years of the People’s Republic of China in 1952, there is a need to understand the social and political climate of China in the 1950s.  As the CCP looked to construct a cohesive narrative about China’s past struggles, it is certain that there is no better place to begin this task than with a public monument.  With the Monument to the People’s Heroes being a true piece of public art, with anyone who was in Tiananmen Square able to view it, a cohesive narrative could be created and delivered to the populace.  Especially as the monument influenced the further development of Tiananmen Square and was the witness to the following social events that occurred in this area, there is a need to understand the beginning of this evolution of China’s socialist architecture. 

The People Will Never Forget 1989. Photography by Liu Jian. The Wall Street Journal. (https://www.wsj.com/articles/tiananmens-survivors-and-the-burden-of-memory-11559295001).

 

Citations:

Hung, Chang-tai. Mao’s New World: Political Culture in the Early People’s Republic. Ithaca: Cornell University Press, 2011.

Art through Arson

During the 1980’s Huang YongPing co-founded an artist group which became known as the Xiamen Dada group. The group was considered one of the more radical avant-garde groups emerging from China at the time for their unique styles, and their cultural critiques. Xiamen Dada became part of contemporary Chinese art history in 1986 when their works were on display at the Exhibition of Modern Art which was held in Xiamen People’s Art Museum. Their works gathered mass attention, and critiques when the group decided to publicly burn their works at the end of the exhibition in defiance of the cultural, and political revolutions going on in China at the time. Primarily the group was protesting the leader of the People’s Republic of China, Deng Xiaoping, and his desire to return China to a socialist government with more Chinese characteristics (Doryun, 2015). This act of arson sent shock waves through the art community as people were puzzled as to why an artist would destroy something beautiful that they created themselves. Huang, and other members of the Xiamen Dada group chanted “Without destroying art, life will never be peaceful.” (Dawei, 2022). This idea of finding peace within destruction coinciding with China reopening its doors to the west after its painful cultural revolution goes to show how even in the most trying of times there is still hope for a better future. Continuing further with this idea, it is evident through the progression of Huang’s works throughout his career that he is able to use forms of destruction to create new ideas and styles. In essence works like Xiamen Dada, Reptile, and Theater of the World served as pedestals for Huang allowing him to mix different styles from different cultures, specifically traditional Chinese culture and modern western culture that was beginning to flood China. For my exhibition I would like to incorporate fire somehow (maybe a fire pit around campus) and begin a sort of maze throughout campus showing Huang’s different works and how he was able to draw attention to his work through destruction.

I decided to move away from the snake idea we spoke about because I find dadaism very fascinating and I feel this would be a fun topic to continually work on leading up to the final essay.

Post exhibition burning. Xiamen Dada.

 

1. Zhi, Jiang. 2017. “Eyes Wide Open: How Chinese Contemporary Art Went Global | Christie’s.” Www.christies.com. 2017. (“publicdelivery.com”, 2022)https://www.christies.com/features/Art-and-China-after-1989-Theater-of-the-World -8579-1.aspx. (Jiang Zhi, “christies.com”, 2017)

2. Lin, Xiaoping. 1997. “Those Parodic Images: A Glimpse of Contemporary Chinese Art.” Leonardo 30 (2): 113. https://doi.org/10.2307/1576420.

3. Chong, Doryun. 2015. Review of Huang Yong Ping: Change Is the Order of the Day. Informit. March 1, 2015.

4. Holmberg, Ryan, and Huang Yong. The Snake and the Duck: On. Sept. 2009.

– This is a great .PDF excerpt that I found online from “Yishu: Journal of

5. “Huang Yong Ping’s Controversial Theater of the World – Public Delivery.” 2022. Publicdelivery.org. April 14, 2022. https://publicdelivery.org/huang-yong-ping-theater/#Who_was_Huang_Yong_Ping. (“publicdelivery.com”, 2022)

6. “Fei Dawei on HUANG YONG PING.” n.d. Www.artforum.com. Accessed May 12, 2022. https://www.artforum.com/print/202001/huang-yong-ping-81612.

 

Page 1 of 5

Powered by WordPress & Theme by Anders Norén

Skip to toolbar