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The role of art in communication
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Xu Bing (Chinese, 1955 -), whose work is marked by rebellious attitude towards conventional relation between language and meaning, is one of the leading artists in Chinese modern art scene. Described himself as belonging to the generation of Chinese artists who have lived through ten years of cultural revolution, ten years of open-door policy, and ten years of living in the West, he constantly questions the idea of communicating meaning through language due to the influence of his personal experience. Since early age, his father had encouraged him writing a page of Chinese characters a day, asking him to not only perfectly copy their form, but also to capture their spirit and essence. This tradition hence built a standard of how he should …show more content…
One of the star pieces shows the magnificent 4000 movable types that Xu painstakingly carved one by one to create his famous Book from the Sky. Each “word” on the type is altered so that it appears to be Chinese but totally incomprehensible to everyone. This corresponds to Xu’s mistrust towards language due to his experience in Cultural Revolution and the erasure of culture at that time as the artist once said “To strike the written word is to strike at the very essence of culture”. The exhibition starts by removing everyone from his or her cultural and educational background and equalizing the spectators. Standing in front of these exhibits, both adults and children feel the same frustration of inability to understand the language, which resembles the sentiment that Xu felt when he first arrived in America. They are then introduced to a creative way of seeing language – the combination of multiple languages under the camouflage of Chinese calligraphy. The addition of English also indicates the changed environment of the artist from China to America. After that, spectators are invited to see the word games that Xu Bing plays, presenting the notion of the paradox between the power and fickleness of language, of what it means to be human, and of how our perceptions color our worldview in artworks such as the First Readers. One of the most important exhibits
We learn that Bing is his parents’ third child, and as such he was named after the third Heavenly Stem, 丙 Bing. The Heavenly Stems was part of a basic principle of classical Chinese cosmography, and was utilized as part of divination practices of the Shang emperors. The Chinese believed that “Heaven is round, Earth is square” -- an old, but common, metaphor for heaven and earth was “the shells of a turtle; heaven covers earth as the round carapace covers the ‘square’ plastron.” This implies that the beliefs of the Shang have influenced Han thought. The downfall in this noteworthy epiphane during my reading is that Loewe completely glazed over this correlation, which is one of the disadvantages of historical fiction. Even so, Loewe presents other valuable historical
Who doesn’t love celebrations? When we celebrate something it’s usually because the event influenced or impacted history in some way. In the case of Zheng He, I do believe we should commemorate his voyages. Zheng he did experience a bad child-hood; as he was involved in many devastating events like the death of his father, becoming a prisoner by the Ming dynasty and being forced to work for a royal family. Zheng didn’t let that bring him down and eventually became a trusted advisor and earned power and wealth. These actions lead to his first of 7 voyages. His voyages had successful outcomes and they also showed that great leadership skills were needed to complete these voyages. Therefore, I do believe we should memorialize the voyages of Zheng
There may been times when people have been treated unfairly, just because of their appearance or their social life.
In many scenarios, it is the younger generations who represent new times and challenge old tradition to be left in the past. Considering the reading of “Hangzhou” by Chang, Shitai, the fortune teller exhorts Chanyi, the illustrator grandma, to adapt to the modern generation where their “own ideas of love and power” (Chang 103) will decide the faith of their future. Taken by surprise, Chanyi disagrees, rationalizing and remaining silent on the topic. In similarity, Alice Walker relates to this reaction by echoing the illustrator of “Everyday Use” as she is informed of her daughter’s name change from Dee to Wangero. Asserted by Dee, it was a burden to be named after the people who oppress her” (Walker 318). This proves to the reader that in both families an adaptation is required by the mother. Therefore, both families have been driven to the similar situations regardless of their origin or ethnicity. Modern times request for new changes, a difficulty that families must
Hung Liu is successful in creating a juxtaposing image that tells a story about the many aspects of her Chinese origins. According to the painting, not all life in China is surrounded by beauty and elegance, like many believe it to be based on the traditional historical customs. Liu makes her point using a brilliant yet subtle progression, moving from the ideal to reality. Making use of the various principles and elements of art in her work creates a careful visual composition that benefit and support the painting’s achievements as a whole. This oil painting, being approximately 13 years old now, will hold a special place in Chinese history for the rest of its existence. The ideas Hung Liu portrays in Interregnum may help reform a social movement in the country by making her viewers socially aware of the cruel conditions the Chinese are facing under Communist rule, and this is all made possible through the assimilation of the principles and
Zheng He was a Muslim eunuch who served as a close confidant of the Yongle Emperor of China during the Ming Dynasty.
Although still adopting a traditional literary form, the poetry writing can be regarded as an example of the heterogeneity and border-crossing of cultural-scape in globalization period. Those poems were produced under the brunt of the international mobility that is propelled by the capitalist globalization, but precisely and paradoxically, in a suspending situation caused by national regulation, a “state of exception” of this mobility. The juxtaposition of the frustration on foreign life and the flare of nationalist emotion (with the rhetoric emulating ancient barbarian-expelling heroes), may imply a paradoxical consequence in globalization: the international mobility undergirding the national awareness instead of undermining it. Following this thread, the publication of this kind of poetry in 1930s, the oblivion of it after war, and the subsequent re-discovery, recognition, and research of it can be all taken as symptomatic traces of the localization, articulation, and transformation of national consciousness (both as “Chinese” and “American”) in the continuous globalization. Needless to say, those poems are deeply flawed in terms of aesthetics due to the rather poor literacy of their authors. It would be invoking to put these poems beside those “high art” works also produced in globalization context, such as the works on the Eiffel Tower and the London fog by Huang Zunxian (黄遵宪), a late Qin intellectual caught in between the East and the West, the
In his poem, “Notes from the City of the Sun”, Bei Dao utilizes obscure imagery consistent with the Misty Poets and veiled political references to illustrate the struggles in Chinese society during the Cultural Revolution. The poem is sectioned into fourteen short stanzas containing imagery that are symbolic of the cultural hegemony in China under the rule of Mao Zedong. Bei Dao, born Zhao Zhen-kai, is an anti-revolutionary poet and one of the founders of a group known as the Misty Poets. The Misty Poets wrote poems that protested the Cultural Revolution led by Mao Zedong. Therefore, a lot of Bei Dao’s poems speak out against the Cultural Revolution and the restrictions that it placed on any form of art. Bei Dao’s poetry is categorized as “misty” because of the ambiguity in its references to Mao Zedong and the Cultural Revolution. An obscure imagery that occurs twice in “Notes” is the sun imagery. Another imagery that depicts the injustice of the Cultural Revolution is the description of freedom as scraps of paper. In the poem, Bei Dao also equates faith to sheep falling into a ditch; this is a depiction blind faith during the Cultural Revolution. The purpose of this essay is to analyze how Bei Dao’s use of the Misty Poet’s ambiguous imagery and implicit political context in the poem “Notes from the City of the Sun” to illustrate the cultural hegemony in China under Mao.
A website collects the letters produced either by phone or computer. These messages are distributed to 20 lights placed above an arts center in Japan until it is caught. The interaction and demonstration is more random than Vertical Elevation however it involves spectators on location to participate to alter their live experience. As we have learned this is important to the artist. Rafael states, “There is no catharsis, no build-up, no narrative…the piece is better compared to a water fountain in a public square than to a son et lumière show.” (Lozano-Hemmer, Amodal
“I don’t want to be part of this kind of denying reality. We live in this time. We have to speak out” (Klayman). Ai Weiwei is an internationally known Chinese artist as well as activist, and his motivation and determination can be summed up by this quote. In all of his pieces, Weiwei critically examines the social and administrative issues facing China today. Many of his works exhibit multiple themes that can be interpreted in various different ways. This lends itself to the universal appeal of his art and makes it a more effective medium of conveying his messages to viewers. Ai Weiwei’s activist artwork—and activist artwork in general—is important to society because it effectively forces the viewer to engage in a self-reflective process that makes the viewer critically examine his or her own beliefs and world. Nevertheless, censorship greatly hinders the dissemination of the critical and thought provoking messages of Ai Weiwei’s art and makes his artwork less effective. In order to gain a better understanding of the relationship of Ai Weiwei’s activist art and the Communist Party’s subsequent censorship, I will examine Ai Weiwei’s influential childhood, his specific brand of activist artwork, the censorship of the Chinese government and the effects of censorship on the effectiveness of Ai Weiwei’s art.
Cao Xuegin. Dream of the Read Chamber. An excerpt and adaptation. Trans. Chi-Chen Wang. The HarperCollins World Reader: The Modern World. Ed. Mary Ann Caws and Christopher Prendergast. New York: HarperCollins, 1994. 1469-1478. Other versions, including the original, have also been consulted.
is a piece of work written by Ntozake Shange. It is written in an unusual style
Cao Xueqin’s Story of the Stone is a classic in Chinese literature, showcasing the life and exploits of the wealthy Jia clan during the feudal era. Through Cao’s depiction, the reader is afforded a glimpse into the customs and lifestyle of the time. Chinese mode of thought is depicted as it occurred in daily life, with the coexisting beliefs of Confucianism and Taoism. While the positive aspects of both ideologies are presented, Cao ultimately depicts Taoism as the paramount, essential system of belief that guides the character Bao-yu to his eventual enlightenment.
This analysis draws focus on the differences between Hua’s novel and Zhang’s film by juxtaposing two key themes and dual-symbolism that had changed from one format to another. The paper is broken up into two parts and begins with an introduction and analysis of Yu Hua’s novel and Zhang’s film. Finally, the second part analyzes the film and novel’s representations of two themes and symbolism that tie in with the GPCR. This paper posits that while Zhang’s film does contain many adjustments based on its adaptation, those changes were not simply a means by which he would meet the status quo, rather they were a means by which the film could become more realistic and exploits the true nature of the GPCR.
Poets were very prevalent in ancient China. Their poems often included vivid imagery of the land, romance, and praising of their leaders (“Chinese Poetry”). One of the most famous poets was Li Bai. Li Bai was also known as Li Po (“Li Bai”). Li Bai is now considered one of the greatest of the ancient Chinese poets, if not the greatest. Beginning at an early age, Li Bai had a deep love for words (“Biography of Li Bai”). When he grew up, he became a “wandering poet” (“Li Bai”). As a wandering poet, he got to meet a lot of people; eventually he became a very influential person in the Tang Dynasty. His influence would continue all the way to modern times. People often wonder what contributes to the influence a poet has on his or her community. For Li Bai, it was his love for travelling, his political positions, and his celebrity status which helped to increase the influence of his poems on everyday life in ancient China.