Visual Culture in Communist China

observing, analyzing & re-presenting the art of twentieth century china

January 30, 2019
by famularm
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Pan Yuliang, Ode to Spring, 1930, oil on canvas

Pan Yuliang, Ode to Spring, 1930, Oil on Canvas, Collection of Anhui Museum, 98 x 71 cm. Source: Teo 2016, 60 (Figure 2.9).

Sandro Botticelli, The Birth of Venus, tempera on canvas, c. 1482. Galleria degli Uffizi (Florence, Italy). Image source: Artstor Digital Library

Pan Yuliang’s Ode to Spring, an oil on canvas created in 1930, embodies themes of female empowerment and comradery with an infusion of Western art, taking inspiration from Renaissance painters as well as the French impressionists. After receiving an education at the École Nationale Supérierure des Beaux-Arts in Paris, Pan was inherently exposed to the romantic traditions of the western painters. By using oil paint on canvas to produce the 98 x 71 cm spanning work, Pan pays tribute to the past impressionists as oil on canvas was the main medium of painters like Matisse, Manet, and Monet.

Pan’s image centers around a standing nude female surrounded my five seated women in an ideal natural setting. By employing atmospheric perspective, the viewer feels as if they are in a paradise; one woman in the background playing the flute as another reads a book. Seated to the left of the standing figure are two women engaging in conversation. The standing nude female holds a dove similar to the woman on the right. The centered female is merely covered by a thin drapery. With wispy trees and falling leaves, the natural background mirrors the curves of the women’s bodies. The placement of the nude females unified in a natural setting, signifies that “women are allied more closely to the realm of nature than culture”(Teo 2016, 60). This point if furthered by Phyllis Teo, an art historian from Singapore, elaborating that “Pan’s paintings transmit an allegory of modern women’s desire for autonomy and access to a public sphere, as signified by the outdoor setting, where women could freely pursue knowledge, music and art”(Teo 2016,61). As women formerly had little to no access to an education, Pan’s work emulates an ideal society where women can pursue intellectual desires free from the grip of patriarchal authority.

Teo puts this piece in comparison with the infamous Birth of Venus by Sandro Botticelli, alluding Venus’s stance being similar to that of the centered nude female in Pan’s work. However, what makes these two pieces so different is the difference in actions of the surrounding individuals. While the figures in Botticelli’s work attempt to cover up the nude female, Pan’s figures are on display just as much as the center figure. This public and natural display of the female form adds to the overtones of female comradery, education, and representation in society.

Bibliography

Teo, Phyllis. Rewriting Modernism: Three Women Artists in Twentieth-Century China:  Pan Yuliang, Nie Ou, and Yin Xiuzhen. Chicago: Leiden University Press, 2016.

 

Sandro Botticelli. c. 1482. Birth of Venus. paintings. Place: Florence, Galleria degli Uffizi. https://library.artstor.org/asset/SCALA_ARCHIVES_1031314669.

January 30, 2019
by westerhk
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Liu Wa Two Years Old Analysis

 

Liu Wa Two Years Old, Oil on Canvas
Image Source: Piëch, Xenia. “Yu Hong’s Witness to Growth: Historic Determination and Individual
Contingency.” Academia. September 2003.

Yu Hong was trained in socialist realist style painting at the Central Institute of Fine Arts in Beijing, China. However, Yu breaks away from painting idealized versions of society and instead depicts the need for social reforms. She specifically relates her art to the constricts of women in traditional China and the search for female identity. Yu Hong created the series Witnessing Growing Up in 1999, a commentary of her life growing up in a highly socialist era (Wang, 31). She created the oil on canvas Liu Wa Two Years Old, a painting of her daughter. Yu had entered a new phase of her life that she wanted to represent, specifically focusing on her child’s individual growth and development in society (Piëch, 35). Yu intentionally used oil to represent the realistic features of the space. She emphasizes shadow and lights to emulate the realistic nature of the bodies. Additionally, she paired each painting in this series with a photograph gathered by the People’s Republic. She then exhibited the photograph next to the rectangular oil on canvas to allow the viewer to understand the political situation at the time (Piëch, 36). The photograph paired with this piece was a villa complex in Beijing; a dream of hers at the time to live there. Additionally, her piece depicts a large painting of Mao hung up on a wall in someone’s home, a typical trait of a social realist painting. However, in front we see Yu’s young daughter in a chair slumped taking a nap. Yu Hong was born at the height of the cultural revolution, a time where everyone had a portrait of Chairman Mao in their homes. However, here she is contrasting her childhood to her daughters. In a previous painting, Yu paints herself as a child smiling with a Mao Badge on her arm. On the contrary, her daughter is blissfully sleeping away from one of the most influential role models of Yu Hong’s childhood. Additionally, Yu uses a bright yellow on her daughter to represent that calmness and happiness of her childhood. Underneath her daughter sits a red pillow, an ironic comment of the revolution due to the color (Piëch, 37). The viewer is able to interact with this multidimensional painting because of the different planes in space. As a viewer we feel comfortable in this spacious home even though a large painting of Mao dawns over us.

 

Bibliography

Piëch, Xenia. “Yu Hong’s Witness to Growth: Historic Determination and Individual Contingency.” Academia. September 2003. http://www.academia.edu/11968321/Yu_Hong_s_Witness_to_Growth_Historic_Determination_and_Individual_Contingency.

Wang, Qi. Memory, Subjectivity and Independent Chinese Cinema. Edinburgh: Edinburgh University Press, 2014.

January 30, 2019
by lifrakj
2 Comments

Qi Baishi Art Analysis

Shrimp by Qi Baishi (Qi Baishi, Shrimp, Painting(Ink on Paper), 1927)

 

Shrimp by Qi Baishi is a painting of many shrimp with some blades of grass above them. This black and white painting is dated for sometime in 1927. This piece of art is a hanging scroll and is ink on paper, with dimensions of 38 3/8 inches by 18 3/4 inches. Each shrimp seems to be created in the same style, but some are darker than the others, maybe showing Qi Baishi trying different techniques. It seems to be underwater, where a shrimp would live, but it is not colored. The black and white allow focus to the shrimp and Qi Baishi’s playfulness. It is meant to be a simple painting, but also realistic, with the shrimp seeming to be something out of a photo. It is inscribed on the side, and it reads: “If you can forget painting theory, you will not suffer from its deeply-rooted bad effects. Then your brush will fly like the heavenly horse moving through the sky. Brother Xuncheng will agree with me.” Qi Baishi was known for being creative, and this reflects that saying paint as you want to paint. In this painting, you can see how he does not follow any rules but paints with the way he wants, like a child, something he loved to do. He loved to paint with a spontaneity, something not familiar at the time. This painting is currently not on view but was in New York in 1988 and 2001, and New Haven in 1987. The timeline of this painting, being created in 1927, is very important. At the time Communists were being attacked and on the run from the Nationalists, and the shrimp seem to be leaving the grass in large numbers, showing that connection. His inscription also goes with that by saying forget the old ways, and start your own, which was very in line with the communist party. This goes with Qi Baishi being named the people’s artist by Mao Zedong in 1953.

 

Bibliography:

“Shrimp.” The Met’s Heilbrunn Timeline of Art History, www.metmuseum.org/art/collection/search/49648.

LARKING, MATTHEW. “Qi Baishi Updated Literati Painting with New Subjects.” The Japan Times, 21 Sept. 2006, www.japantimes.co.jp/culture/2006/09/21/arts/qi-baishi-updated-literati-painting-with-new-subjects/#.XFHO4i2ZPGI.

January 30, 2019
by agadzhad
1 Comment

Autumn Mountains at Dusk, Pu Ru

Pu Ru (1896-1963) MOUNTAIN HERMITAGE IN SECLUSION 溥儒 隆中高卧圖 (1896-1963) 設色紙本 立軸 一九三三年作 款識: (錄韓愈〈送李愿歸盤谷序〉,文略) 靜遠先生少慕武侯之為人,逢興之亂,獨善自守,不以儒為不肖,命作〈隆中高卧圖〉,其所以寄慨深矣!既成此圖,并書韓文公〈送李愿歸盤谷序〉以觧之。癸酉十一月。西山逸士溥儒并識。 鈐印:「 乾坤一腐儒」、「舊王孫」、「溥儒之印」、「寒玉堂」、「半潭秋水一房山」。 99.2 by 33.2 cm 39 by 13 1/8 in.

 

Pu Ru
Autumn Mountains at Dusk, 1948
ink and color on paper

Autumn Mountains at Dusk by Pu Ru is a 97 by 33 cm hanging scroll of a mountain landscape. It demonstrates delicate and intricate brushwork intrinsic to traditional Chinese art. The piece features tall mountains, forest, and a secluded pavilion.
The piece has a vertical composition. The lower part of the painting, that shows the objects close to the viewer is very intricate and detailed. The leaves and flowers on the trees are drawn out in thoroughly. However, as we move up, the details are fading away. In the upper part of the painting, the mountains and another house in the distance are floating in the air. The mountains are drawn with bigger brush strokes.
This technique makes those objects look more remote for the viewer and adds a feeling if distance.

 

There are also two small figures of people going up the hill towards the pavilion. They are facing each other. Judging by their position, the people on the painting are having a conversation. One of the figures is pointing towards something with their hand. However, the figures are very small in relation to the trees and mountains around them. Because of that, at first, the painting looks static. The viewer notices the figures later because due to their size. Pu Ru turns to traditional Chinese art in this aspect, as people are depicted small to show their insignificance compared to nature.

The artist uses warm pastel colors to show the atmosphere of the sunset. The leaves and the grass has a light green color. It is almost transparent as we can see the paper through it. It is not realistic, but it makes the piece look calmer. Yellow-toned paper creates an additional feeling of warmth to the painting. Even though the sky is not painted, Pu Ru still manages to convey the atmosphere of the dusk.

 

Bibliography:

 

http://www.sothebys.com/en/auctions/ecatalogue/2017/fine-chinese-paintings-hk0741/lot.1352.html#

January 30, 2019
by cachonq
0 comments

Wuchang Uprising Bas-relief

This image is one of the eight bas-reliefs located at the base of the Monument to the People’s Heroes. The entire monument consists of marble and granite, however this bas-relief is made out of marble. This bas-relief is honoring those who fought and or died died in the Wuchang Uprising in 1911. The people in this bas-relief consists of soldiers and civilians who appear to be charging forward in the same direction without any signs of hesitation. All of them in the same forward position and urgency provides the viewer a sense of unity and courage.

Henry Tsang, Canada

Most of the men appear to be wearing the same uniform, except for a few. One of the characters has his shirt off while carrying a hatchet in his right hand. The artist of this bas-relief made this character’s muscles stand out to allow the viewer to see the strength, courage, and power of the soldiers and civilians who fought in this rebellion. Another effect of having his shirt off shows that not everyone who fought was a soldier. The hatchet has significant meaning because it requires a lot more effort to fight with a hatchet than a gun, showing the determination and importance this scene had on the people in this image. There appears to be a dragon in the background, which in China is a symbol of power, strength, and good luck. There is also a traditional Chinese building in the background, this was to narrow the scene down to  in “which rebellious soldiers and civilians storm the mansion of the local Imperial Viceroy, inflicting a deadly blow to the last feudal dynasty in Chinese history.” This provides the viewer with a sense of location and time period. The size of this bas-relief is quite large (two meters high), however not to scale size. For it to not be to scale size may have been done on purpose to contribute to it’s appearance of being a historical event. However given how large it is, it can allow the viewer to feel as if they are there with the people during that uprising. Another feature contributing to that feeling of being there for the viewer is that this is a realistic image, with extremely fine detail. Color is not used in this bas-relief. Not having color gives the image a more serious view and historical value.

 

Bibliography:

“ Monument to the People’s Heroes.” Ethnic Groups, www.china.org.cn/english/features/beijing/30800.htm.

Tsang, Henry. Goya to Beijing – Gallery – H. Tsang/02, www.goyatobeijing.org/gallery/tsang_02.html.

January 30, 2019
by potters
2 Comments

Zeng Fanzhi, Mask Series No. 6

Zeng Fanzhi, Mask Series No. 6, 1996. Oil on canvas, 199 x 179 cm.

Image Source: http://www.artnet.com/artists/zeng-fanzhi/mask-series-no-6-diptych-GFYqaQMg8IfqajjH5EihTQ2

During the latter part of the 20th century, Zeng Fanzhi became rather well known for his large oil paintings which challenged and pushed past the confines of Socialist Realism. Zeng considers many aspects in his paintings: dealing with issues of identity, existential questions and Western influence. Having become captivated by German Expressionism which was ‘born on a wave of resistance and reaction,’ Zeng adopted a similar technique as a means to expose common concerns (Discover Goldmark, 2017). Further, Zeng’s painterly approach and distinct color palette help animate his characters as he aims to evoke feelings of empathy. In Mask Series No. 6, Zeng portrays eight figures happily standing side by side. Each character appears young and healthy, wearing t-shirts and red neckerchiefs, with their arms wrapped around each other. By doing this, Zeng generates a jovial atmosphere which, in turn, contrasts well with his bleak critique on current societal issues. Every figure is depicted wearing a white mask that bears a big, gaudy smile, obscuring the face of the individual, ‘suggesting the uncertain identity of the individual, in a rapidly changing society’ (Andrews, 2012: p.265). Zeng’s Mask Series paintings are particularly good at revealing common mentalities amongst the Chinese population, as people were forced to deal with the harsh realities of the Cultural Revolution, which followed The Hundred Flowers Movement, leaving many untrusting and scarred. This hostile environment instilled fear amongst the population to express their opinions and criticisms, which is why Zeng handles each mask in the same manner; slightly smudged and tattered holding the same expression, unable to see what lies beneath. By masking the characters in his image, Zeng creates a distance between the subject and the viewer, ‘the bodily expressions of modern individuals rigidify into stock configurations, as if, like their items of couture, they were following standards of fashion. Each person becomes divided from a suitably personal, organic mode of being’ (Shiff, 2010: pp.13-14).

Further, Zeng places red neckerchiefs on each figure, which are symbolic of the youth movement of the Communist Party. Zeng juxtaposes the red neckerchiefs and white masks, the masks ‘bearing a strong resemblance to masks used in Chinese opera, and also referencing the ‘mask’ of Western dress and modernity,’ emphasizing culture influence, the merging of cultures and whitewashing (Shiff, 2010: p.15). Zeng utilizes scale as he produces these large paintings, enabling the audience to come face-to-face with his characters in a thought provoking manner.

Bibliography:

Andrews, Julia Frances., and Kuiyi Shen. The Art of Modern China. University of California Press, 2012.

“In Focus | A Brief History of German Expressionism.” Discover Goldmark, 11 Apr. 2017, discover.goldmarkart.com/brief-history-german-expressionism/.

Shiff, Richard. Zeng Fanzhi: Every Mark Its Mask. Hatje Cantz, November 30, 2010.

January 30, 2019
by aungh2
1 Comment

Blogpost: Visual Analysis

Zhang Xiaogang. Bloodline: Big Family No.3, Oil on Canvas. 1995. Image source: artnet.com (http://www.artnet.com/WebServices/images/ll00145lldQZ9GFgSeECfDrCWvaHBOcjXJE/zhang-xiaogang-bloodline:-big-family-no.-3.jpg)

 

The painting “Bloodline – Big Family No.3” is from the critically acclaimed Bloodline series. It was painted in oil on canvas and it is 179 x 229 cm in dimension. The idea for this painting came from family photos from the artist’s childhood. However, because of his traumatic childhood experiences, growing up in the era of cultural revolution, you can see the child in the painting is wearing a revolutionary uniform with the red armband. This send a message to the viewer that the child is the product of the revolution.  The formal quality and composition of a studio photo setting further enhances the tension and uneasy feeling of the painting. The orderly fashion of the painting also reflects the social structure during the cultural revolution. Where people were forced to follow the ideas of Mao’s revolutionary ideas. Also, a near identical features between the figures, from long nose to tiny mouth and eyes make the viewers feel as if the figures were stripped away of their unique identity. Plenty of art historians and critics describe the painting as “timeless” and there are a few visual elements to support this statement. First, the artist’s use of surrealist style make it feel as if the figures are not of the world and even though there is a sense of reality from Chinese cultural items like such as the uniform, the red armband and pin of Mao. The painting still has the feeling of disconnect from reality, further supported by the emotionless expression and the foggy background. This sense of disconnect was also shared among the figures in the painting. Traditionally, Chinese family have a strong bond between the parents and the children but in this painting you can see no relationship between the family. The mother is not leaning towards her son or the father putting his hands on the shoulder and the only connecting between them is the thin red thread. This type of disconnect is common among the family during the cultural revolution. Since many families got separated and sent to camps, which creates drifts within families.

Bibliography

Clarke, David J. Art & Place: Essays on Art from a Hong Kong Perspective. Hong Kong: Hong Kong University Press, 1996.

Lu, Hsiao-Peng. “Art, Culture, and Cultural Criticism in Post-New China.” New Literary History28, no. 1 (1997): 111-33. doi:10.1353/nlh.1997.0011.

Zhang, Yue. “Governing Art Districts: State Control and Cultural Production in Contemporary China.” The China Quarterly219 (2014): 827-48. doi:10.1017/s0305741014000708.

 

January 30, 2019
by brownm2
1 Comment

Cai Guo Quiang, Borrowing Your Enemy’s Arrows

Though Cai Guo Quiang was made famous for his works with gunpowder and other explosives, he also worked with a vast series of other mediums, most of which included taking traditional objects of Chinese and other cultures and transforming them into a more thematic message through sculpture and arrangement. Borrowing Your Enemy’s Arrows (1998) is a piece that depicts a traditional Chinese fishing boat, that is suspended from the ceiling. The boat itself looks to hang about five feet above the heads of an average human, and is missing many pieces of wood from its frame. This is important to note seeing as this lack of structure means that the boat will never be able to float again, and instead will sink due to the amount of water that could potentially leak in. The boat is surrounded by 3,000 arrows that pierce into the wood, that are also reinforced by thick pieces of rope that wrap around the limbs of the ship and the bodies of the arrows themselves. At the front of the boat is a small Chinese flag that is constantly blowing due to a plug in fan. When looking at the boat, often times the flag itself is not visible due to the fact that the thousands of arrows that penetrate it, surround the reds of the Chinese symbol, and mask it from viewers unless it is directly being viewed. Cai himself, when asked about the painting mentioned that he believed it acted as a sort of symbol for cultural conflict. (Friis-Hansen 2007: 26) (Wedell-Wedellsborg, 10) This being said however, there are more than a few ways to interpret this piece. One of the many is the idea that it could potentially be based off of a classic Chinese story called “The Story of the Three Kingdoms (Chinese: San guo yan yi), in which the brilliant strategist, Zhuge Liang, secured the enemy´s arrows for his own army by luring the enemy into firing their arrows into an unmanned straw boat.” (Wedell-Wedellsborg, 11) This would lead to a view that would put China, and this piece as the head power, one that is able to outsmart any competitor, and can lead in any circumstance. The author of the journal however said that she believes that this piece is actually about how China itself is damaged, staying afloat, but slowly sinking. (Wedell-Wedellsborg, 11)  Once again, there are many ways to interpret this piece, but it depends on the person at hand to do so.

Sources:

Wedell-Wedellsborg, Anne. “Contextualizing Cai Guo-Qiang .” Contextualizing Cai Guo-Qiang , 2010, kontur.au.dk/fileadmin/www.kontur.au.dk/Kontur_20/Microsoft_Word_-_VAM-WEDELL_MOD2.pdf.

“Scenes for a New Heritage.” Lee Bontecou. Untitled. 1959 | MoMA, www.moma.org/audio/playlist/182/2436.

Cai Guo-Qiang, Borrowing Your Enemy’s Arrows (1998)

January 29, 2019
by hammerl
0 comments

Fu Baoshi, Ode to Yuhuatai

Fu Baoshi, Ode to Yuhuatai, ink and color on paper, horizontal scroll, 1958

Ode to Yuhuatai by Fu Baoshi is a monochromatic image of the Yuhuatai landscape in Nanjing, China. The piece is a horizontal scroll with dimensions 60cm x 150.5cm, featuring delicate, yet twisted brushwork that seems to adhere to traditional Chinese landscape painting, while at the same time featuring the industrial progress of the Communist movement. Fu neatly blends power lines and smokestacks with pine trees and blank space, and ultimately creates a sort of personal point of view for the audience as we appear to gaze upon the Yuhuatai District below us from an elevated, wooded position. According to Julia Andrews, “[Fu Baoshi] was one of the greatest enthusiasts of the doctrine of revolutionary realism and revolutionary romanticism” (Julia Andrews, Painters and Politics in the People’s Republic of China, 1947-1979, p.287). This particular work appears almost real to viewers, as if we are taking in the sight for ourselves while braving the elements of a Winter’s day.
Ode to Yuhuatai is also a powerful image due to its context in Chinese history and its propagation of Communist resolve and success. Under Chiang Kai-Shek, “[Yuhuatai] was once a Nationalist execution ground where many Communist Party members and soldiers were killed” (Metropolitan Museum of Art, https://www.metmuseum.org/art/collection/search/76687). After the Communist Party established itself as the governing body of China, Yuhuatai became not only a memorial site for fallen Communists, but stood as testament to the Communist ideals of perseverance and innovation. Fu clearly depicts this reality through masterful integration of industry with landscape, all the while maintaining traditional Chinese identity. Julia Andrews indicates that, “Whatever artistic affinities [Fu Baoshi] may have felt with previous artists were probably accentuated by his art historical awareness of the seventeenth-century “Eight Masters of Jingling”, a loose collection of Nanjing painters centered on Gong Xian and famous in the early Qing period” (Julia Andrews, Painters and Politics in the People’s Republic of China, 1947-1979, p.288). Gong Xian was an important Chinese painter who primarily produced landscape pieces. Ode to Yuhuatai reflects Gong’s traditional and intimate use of line to create depth in an image. Fu’s ability to create art that promoted the Communist cause while still adhering to traditional Chinese values was rather significant and allowed him to establish himself as an influential figure in the People’s Republic of China.

Bibliography:

Andrews, Julia. Painters and Politics in the People’s Republic of China, 1949-1979. Berkeley, CA: University of California Press, 1994.

The Met’s Heilbrunn Timeline of Art History. Accessed January 29, 2019. https://www.metmuseum.org/art/collection/search/76687.

“Fu Baoshi.” Claudio Bravo Biography – Claudio Bravo on Artnet. Accessed January 29, 2019. http://www.artnet.com/artists/fu-baoshi/.

January 29, 2019
by murphyc4
0 comments

Li Keran, Dresden at Dusk

 

Li Keran, Dresden At Dusk, Painting, 1957, http://en.chnmuseum.cn/tabid/520/Default.aspx?ExhibitionLanguageID=75

Claude Monet, Rouen Cathedral Evening, Oil on Canvas, 1894, Musee d’Orsay, http://art-monet.com/1890_71.html.

Dresden at Dusk was painted by Li Keran in 1957, the same year he traveled to Europe, using ink and paper. The painting is black and white in traditional style, but its subject and execution breaks away from traditionist painting, as the name may suggest. Instead of a landscape with mountains, rivers, and trees, the main subject is a building. The building appears western in style, with European style roofs, towers, and steeples, at the upper levels dark windows can be made out. The building is stretched from the bottom of the painting to top, giving it a grand yet fantastical feeling. The building is accented with delicate strokes of white, giving it the feeling of a distant mirage. On either edge of the painting darkly shaded trees frame the lower floors and the small open area with several people standing still. The people are amorphous, glowing with a subtle white aura around them, making them appear like specters. The lower right corner fades away into whiteness, just as the building’s roofs and steeples give way to an empty white sky. The whole work appears frozen in a single moment, with shadows pushing in. The painting gives the feeling of looking at a fantasy, with nothing being solid or completely there except the trees and ground.  While the painting appears traditionalist, there are definite western influences on it. The work appears similar to Monnet’s Rouen Cathedral, both in style and subject. Li Keran painted this during some of the peak years of Mao’s reign. Some of his work had already been criticized by the communists. Dresden at Dusk returns to more traditional medium and style, while still being modern and novel. Using both traditional brushstrokes to build up form in the trees and foreground and western strokes in the building in the back, traditional Chinese style exists alongside both impressionism and expressionism. By incorporating all these styles, Li Keran pays tribute to traditionalist roots but also continues his experimentation with western styles. 1957 marked the beginning of severe criticism from the party of certain artists, but Li Keran and several others refused to back down and continued their work. Dresden at Dusk is a work that combines traditional Chinese medium and style with modern western style and subjects. This work exemplifies Li Keran’s dedication to both modern western styles and honoring his traditionalist roots.

Bibliography:
Andrews, Julia Frances. Painters and Politics in the People’s Republic of China, 1949-1979. Los Angeles: University of California, 1994.
National Museum of China. Art of Li Keran. National Museum of China. http://en.chnmuseum.cn/tabid/520/Default.aspx?ExhibitionLanguageID=75.
Claude Monet – Rouen Cathedral, evening, harmony in brown 1894. Art-Monet.com. http://art-monet.com/1890_71.html.
Andrews, Julia Frances.. The Art of Modern China. Berkeley : University of California Press, c2012.
Hawks, Shelley Drake. The Art of Resistance. Seattle: University of Washington, 2017.

 

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