- •Abstract
- •Involved in recognizing nianhua as a living entity.
- •Innovating the Auspicious: Mianzhu’s Door Deity Markets….………..………………… 25
- •List of figures
- •Glossary
- •Acknowledgements
- •In Sichuan, I am ever grateful to my mentor Liu Zhumei, an accomplished artist
- •Is far more complicated than a restaging of traditional practices.7
- •Variety of works appears on doorways as door deities and spring couplets, including
- •3,250,000 In 1736 and to an impressive 21,400,000 recorded in the 1812 state census.34
- •In Mianzhu reached a high level of development, with over one hundred large workshops
- •53 Anthropologist Stefan Landesberger has studied how printed images tied to the “Mao cult” of the
- •Nianhua as a Living Archive?
- •In recent years however, the disciplines of anthropology and art history both
- •In response to Asad’s argument, Catherine Bell contends that ritual practices
- •Visual symbolism of nianhua, the central issue of its ephemerality has largely gone
- •Involvement of state agencies in collecting, exhibiting, and commodifying nianhua has
- •Performing Engaged Research
- •Chapter Breakdown
- •Including the ritual significance of many historic nianhua.
- •Harnessing the Seasonal Nianhua Market
- •Variety of printed works (fig. 21). A curious crowd is gathered around the stand to
- •Instead of focusing on objects or practices in isolation, the notion of an agentic
- •Reunion and Regeneration: Nianhua and the Lunar New Year
- •In Mianzhu, I observed a less structured approach to celebrating the Lunar New
- •Images of Chairman Mao and communist soldiers were circulated and consumed during
- •Variety to choose from and the images are not expensive. They also get more
- •Lineage-making Strategies for Reclaiming Authority in the Nianhua Marketplace
- •Imposition of European concepts of “descent,” especially in the concept of zongwhich
- •Wang Family Lineage
- •It is significant that Wang chose to share his lineage documents before taking out
- •In contrast to the carvers, printers, and those trained in the final stages of coloring
- •In the other hand, a blessed citron fruit known as a Buddha’s hand . All three figures
- •In examining Wang’s sketches and lineage documents alongside his finished
- •The Northern School of Mianzhu Nianhua
- •Industry as apprentices and hired hands. While year-round designers such as the Wang
- •Various kinship terms of zu and zong used by Wang Xingru in reference to his position in
- •The Southern School of Mianzhu Nianhua
- •Conclusion
- •Including art historian Catherine Pagani’s study of Chinese popular prints based on the
- •The Medicine King: Performative Gestures and the Art of Storytelling
- •I will begin with a critique of a storytelling session that vividly captures how an
- •In her hair. It got stuck in the crevice between his teeth. [Bares his teeth and
- •2006 With Han Gang, we met with Chen Xingcai’s eldest grandson Chen Gang, who was
- •In the oral culture of nianhua. For instance, Wang Shucun has commented on orally
- •Transformations Between Theater and Print
- •Recovering Narrative Density in Greeting Spring
- •Conclusion
- •Mianzhu Nianhua Museum: Putting the Past in its Place
- •In summary form by the leading researcher Shi Weian. According to Shi, the team
- •In framing the historical context of nianhua, the museum displays directly reflect
- •Contesting Heritage: Nianhua Makers Stake Their Claims
- •Mianzhu’s Nianhua Village and the Rise of Intangible Heritage Tourism
- •In its murals. On the other hand, it presents nianhua’s intangible heritage as a temporal
- •Village and its murals. Reflecting the propagandistic messages of “social harmony”
- •Is also the character for “earth” (tu ), a rather derogatory word often used to describe an
- •Racing for the Intangible: the Nianhua Festival as Performative Statecraft
- •Is carefully depicted to reflect age, class status, and/or a clearly defined role in the
- •The High-end Heritage Industry: Replicas and Remakes
- •In contrast to the painting term linmo, which allows for a degree of interpretation
- •Conclusion
- •Chapter Five: Conclusion
- •An Industry Based on Innovation
- •In Chapter Two, I stressed this point by examining the innovative practices
- •In this study, I selected interview excerpts that best demonstrated the performative
- •Vested interests in keeping the tangible and intangible aspects of nianhua distinct. Instead
- •Interests.
- •Demystifying the Auspicious
- •Impossible to tease out the continuities and changes of the nianhua industry. Indeed both
- •Future Directions and Post-Earthquake Reconstruction
- •Figures
- •Bibliography
- •Xisu ji qi xiandai kaifa” [The modern
Bibliography
Adorno, Theodor, W. “Valery Proust Museum.” In Prisms, translated by Samuel and
Sherry Weber, 175-85. Cambridge: MIT Press, 1996.
Aijmer, Goran. New Year Celebrations in Central China in Late Imperial Times. Hong
Kong: Chinese University Press, 2003.
Alcoff, Linda. “The Problem of Speaking For Others.” In Who Can Speak? Authority and
Critical Identity, edited by Judith Roof and Robyn Wiegman, 5-32. Urbana:
University of Illinois Press, 1995.
Alekseev, V. M. The Chinese Gods of Wealth. Lecture delivered at the School of Oriental
Studies, University of London, March 26, 1926. London: School of Oriental
Studies and The China Society, 1928.
Alekseev, V. M., Maria Rudova, and L. N. Menshikov. Chinese Popular Prints.
Leningrad: Aurora Art Publishers, 1988.
Alexander, Jeffrey C., Bernhard Giesen, and Jason L. Mast. Social Performance:
Symbolic Action, Cultural Pragmatics and Ritual. Cambridge: Cambridge
University Press, 2006.
Andrews, Julia. Painters and Politics in the People’s Republic of China, 1949-1979.
Berkeley: University of California Press, 1994.
Asad, Talal. Genealogies of Religion: Discipline and Reasons of Power in Christianity
and Islam. Baltimore and London: Johns Hopkins University Press, 1993.
Austin, John L. “Performative Utterances.” In Philosophical Papers, edited by J. O.
Urmson and G. J. Warnock, 220-239. London: Oxford University Press, 1970.
----. How to Do Things with Words. Oxford: Clarendon Press, 1962
Bai, Qianshen. “Image as Word: A Study of Rebus Play in Song Painting (960–1279).”
Metropolitan Museum Journal 34 (1999): 57-72.
Bal, Mieke. “Visual essentialism and the object of visual culture.” Journal of Visual
Culture 2, no. 5 (2003): 5-32.
----. Travelling Concepts in the Humanities: A Rough Guide. Toronto: University of
Toronto Press, 2002.
----. Looking In: The Art of Viewing. Introduction by Norman Bryson. Amsterdam: G &
B Arts International, 2001.
333
Barme, Geremie, ed. “A Tale of Two Lists: An Examination of the New Lists of
Intangible Cultural Properties.” China Heritage Newsletter 7 (2006). Accessed
November 3, 2011. http://www.chinaheritagenewsletter.org/features.php?
searchterm=007_twolists.inc&issue=007
Bartholomew, Terese Tse. Hidden Meanings in Chinese Art. San Francisco: Asian Art
Museum of San Francisco, 2006.
Bartlett, Nancy Ruth. “Past Imperfect (l’imparfait): Mediating Meaning in Archives of
Art.” In Archives, Documentation, and Institutions of Social Memory: Essays
from the Sawyer Seminar, edited by Francis X. Blouin Jr. and William G.
Rosenberg, 121-33. Ann Arbor: Univ. of Michigan Press, 2007.
Beech, Hannah. “The Shock of the New.” Time Magazine (March 2003). Accessed
December 1, 2011, http://www.time.com/time/magazine/article/ 0,9171,430902,0
0.html
Bell, Catherine. Ritual: Perspectives and Dimensions. New York: Oxford University
Press, 1997.
Benjamin, Walter. “The Work of Art in the Age of Mechanical Reproduction.” In
Illuminations, edited by Hannah Arendt, 217-52. New York: Schocken, 1969.
Bennett, Jane. Vibrant Matter: A Political Ecology of Things. Durham, NC: Duke
University Press Books, 2009.
Biberman, Efrat. “On Narrativity in the Visual Field: A Psychoanalytic View of
Velazquez's Las Meninas.” Narrative 14, no. 3 (2006): 237-53.
Bickford, Maggie. “The Symbolic Seasonal Round in House and Palace: Counting the
Auspicious Nines in Traditional China.” In House Home Family: Living and
Being Chinese, edited by Ronald G. Knapp and Kai-yin Lo, 349-372. Honolulu:
University of Hawai’i Press, 2005.
Billioud, Sebastien and Joel Thoraval. “Lijiao: The Return of Ceremonies Honouring
Confucius in Mainland China.” China Perspectives 4 (2009): 82-100.
----. “Jiaohua: The Confucian Revival in China as an Educative Project.” China
Perspectives 4 (2007): 4-20.
Bo Songnian . “Xing shuai cunwang zhong de nianhua yishu”
[The rise, fall, preservation, and loss of nianhua art] Art Observation
2 (2005): 8-10.
----. “Fuyou xianming difang tese de Mianzhu nianhua”
[Mianzhu nianhua with strong local characteristics]. In Mianzhu nianhua jingpin
ji [Selected works of Mianzhu nianhua], edited by Hou Rong
, 18-23. Chengdu: Sichuan meishu chubanshe, 2005.
334
----. Zhongguo nianhua shi [History of Chinese nianhua]. Shenyang:
Liaoning meishu chubanshe, 1986.
Bo Songnian and David Johnson. Domesticated Deities and Auspicious Emblems.
Berkeley: University of California Press, 1993.
Bonds, Alexandra. Beijing Opera Costumes: The Visual Communication of Character
and Culture. Honolulu: University of Hawai’i, 2008.
Bordahl, Vibeke. The Oral Tradition of Yangzhou Storytelling. Surrey, UK: Curzon
Press, 1996.
----. The Eternal Storyteller: Oral Literature in Modern China. Surrey, UK: Curzon
Press, 1999.
Brokaw, Cynthia, and Kai-Wing Chow, eds. Printing and Book Culture in Late Imperial
China. Berkeley: University of California Press, 2005.
Bruun, Ole. Fengshui in China: Geomantic Divination between State Orthodoxy and
Popular Religion. Honolulu: University of Hawai'i Press, 2003.
Bumbaru, Dinu. Heritage at Risk: ICOMOS World Report on Monuments and Sites in
Danger. Munich: K.G. Saur, 2000.
Butler, Judith. “Performative Acts and Gender Constitution: An Essay in Phenomenology
and Feminist Theory.” Theatre Journal 40, no. 4 (1988): 519-531.
Cha Qing and Lei Xiaopeng . “Sichuan Sun Simiao chongbai, yaowanghui
