Donors of Longmen is the first work in a Western language to re-create the history of the Longmen Grottoes, one of China's great stone sculpture treasure houses. Longmen, a UNESCO World Heritage site located near the old capital of Luoyang in modern Henan Province, consists of thousands of ancient cave chapels and shrines containing Buddhist icons of all sizes that were carved into the towering limestone cliffs from the fifth to the eighth centuries. Beyond its superb sculpture, Longmen also preserves thousands of engraved dedicatory inscriptions by its donors, who included emperors and empresses, aristocrats, court eunuchs, artisans, monks, nuns, lay societies, female palace officials, male civil and military officials, and ordinary lay believers. Based on wide reading of both Asian and Western-language scholarship and careful analysis of the architecture, epigraphy, and iconography of the site, Amy McNair provides a rich and detailed examination of the dynamics of faith, politics, and money at Longmen, beginning with the inception of the site at Guyang Grotto in 493 and concluding with the last major dated project, the forty-eight Amitabhas added to the Great Vairocana Image Shrine in 730. Through her sensitive and well-informed exploration of Longmen's huge repository of remarkable early sculpture, McNair gives voice to a wide array of medieval believers, many of them traditionally excluded from history. Hers will be the definitive work on Longmen for years to come.

This thoroughly researched book provides the first comprehensive history of how a UNESCO World Heritage site on the Central China Plain, Longmen’s caves and the Buddhist statuary of Luoyang, was rediscovered in the twentieth and twenty-first centuries. Drawing on original research and archival sources in Chinese, English, French, German, Japanese, and Swedish, as well as extensive fieldwork, Dong Wang traces the ties between cultural heritage and modernity, detailing how this historical monument has been understood from antiquity to the present. She highlights the manifold traffic and expanded contact between China and other countries as these nations were reorienting themselves in order to adapt their own cultural traditions to newly industrialized and industrializing societies. Unknown to much of the world, Longmen and its mesmerizing modern history takes readers to the heartland of China, known as “Chinese Babylon” a century ago. With remarkable depth and breadth, this book unravels both a bygone and a continuing human pursuit of artefacts—shared, spiritual, modern, and above all beautiful that have linked so many lives, Chinese and foreign.

The Fozu tongji by Zhipan (ca. 1220–1275) is a key text of Chinese Buddhist historiography. The core of the work is formed by the “Fayun tongsai zhi,” an annalistic history of Buddhism in China, which extends through Fozu tongji, juan 34–48. Thomas Jülch now presents a translation of the “Fayun tongsai zhi” in three volumes. This third volume covers the annalistic display concerning the Song dynasty. Offering elaborate annotations, Jülch succeeds in clarifying the backgrounds to the historiographic contents, which Zhipan presents in highly essentialized style. Regarding the historical matters addressed in the material translated for the present volume, the Fozu tongji is often the earliest source. In several cases, inaccuracies in Zhipan’s account can however still be discerned, and Jülch succeeds in employing other sources to reveal and correct those errors.

Thanks to Salem sea captains, Gilded Age millionaires, curators on horseback and missionaries gone native, North American museums now possess the greatest collections of Chinese art outside of East Asia itself. How did it happen? The China Collectors is the first full account of a century-long treasure hunt in China from the Opium Wars and the Boxer Rebellion to Mao Zedong's 1949 ascent. The principal gatherers are mostly little known and defy invention. They included "foreign devils" who braved desert sandstorms, bandits and local warlords in acquiring significant works. Adventurous curators like Langdon Warner, a forebear of Indiana Jones, argued that the caves of Dunhuang were already threatened by vandals, thereby justifying the removal of frescoes and sculptures. Other Americans include George Kates, an alumnus of Harvard, Oxford and Hollywood, who fell in love with Ming furniture. The Chinese were divided between dealers who profited from the artworks' removal, and scholars who sought to protect their country's patrimony. Duanfang, the greatest Chinese collector of his era, was beheaded in a coup and his splendid bronzes now adorn major museums. Others in this rich tapestry include Charles Lang Freer, an enlightened Detroit entrepreneur, two generations of Rockefellers, and Avery Brundage, the imperious Olympian, and Arthur Sackler, the grand acquisitor. No less important are two museum directors, Cleveland's Sherman Lee and Kansas City's Laurence Sickman, who challenged the East Coast's hegemony. Shareen Blair Brysac and Karl E. Meyer even-handedly consider whether ancient treasures were looted or salvaged, and whether it was morally acceptable to spirit hitherto inaccessible objects westward, where they could be studied and preserved by trained museum personnel. And how should the US and Canada and their museums respond now that China has the means and will to reclaim its missing patrimony?

Countless Sands presents engaging analyses of the diverse relationships between Buddhism and the environment that existed in medieval Asia. Recent years have witnessed a surge in publications across the humanities that advance powerful ethical and political arguments to account for the human failure to respond effectively to global climate change. While the contributors to this volume are attuned to this challenge, rather than present explicit political arguments, they pursue a subtler effort to historicize the environment as a site and subject of Buddhist practice while providing research grounded in rigorous analysis of complex and fragmentary sources. The volume thereby mitigates against the Orientalist, East-West binaries that have long informed the invocation of Buddhism in Euro-American environmental discourses. As the chapters collectively demonstrate, there was no singular, consistently “Buddhist” understanding of the natural world, but innumerable, varied engagements preserved in discrete texts, images, and artifacts. Through specific case studies, the authors consider such questions as: How did premodern Buddhists understand what we today call “the environment”? How did they think about their earth? How, when, and where did the various processes of the earth actually impinge on the practices of historical Buddhists? What kinds of “environmental imaginations” informed specific Buddhist practices? In so doing, the authors explore the connections between the ways in which historical Buddhist communities interacted with their environments and how they understood those environments. In the broader field of Buddhist studies, Countless Sands contributes to ongoing efforts to expand the locus of inquiry from textually based investigations of Buddhist doctrine to a broader examination of the complex and varied place of Buddhism in the lives of historical communities. The book furthers this broader process by casting it in environmental terms and will engage readers looking for models of thought-provoking historical analysis on environmental themes.

“Sinicization” has become the slogan that guides Chinese official policy towards religion. What does it mean? Where will it lead? This book is one of the first in English that answers these questions.

The Buddha's nirvana marks the end of the life of a great spiritual figure and the beginning of Buddhism as a world religion. Surviving Nirvana is the first book in the English language to examine how this historic moment was represented and received in the visual culture of China, of which the nirvana image has been a part for over 1,500 years. --Mining a selection of well-documented and well-preserved examples from the sixth to twelfth centuries, Sonya Lee offers a reassessment of medieval Chinese Buddhism by focusing on practices of devotion and image-making that were inspired by the Buddha's "complete extinction." The nirvana image, comprised of a reclining Buddha and a mourning audience, was central to defining the local meanings of the nirvana moment in different times and places. The motif's many guises, whether on a stone-carved stele, inside a pagoda crypt, or as a painted mural in a cave temple, were the product of social interactions, religious institutions, and artistic practices prevalent in a given historical context. They were also cogent responses to the fundamental anxiety about the absence of the Buddha and the prospect of one's salvation. By reinventing the nirvana image to address its own needs, each community of patrons, makers, and viewers sought to recast the Buddha's "death" into an allegory of survival that was charged with local pride and contemporary relevance.- -Thoroughly researched, this study engages methods and debates from the fields of art history, religion, archaeology, architecture, and East Asian history that are relevant to scholars and students alike. The many examples analyzed in the book offer well-defined local contexts to discuss broader historical and theoretical issues concerning representation, patronage, religion and politics, family values, and vision.--Sonya S. Lee is assistant professor of art history and East Asian languages and cultures at University of Southern California.-- -