Stunning works in precious metals, glass, and stone -- many recently excavated and virtually unknown outside China -- shed new light on a pivotal epoch in Chinese history. From the 4th through 7th century, monks and merchants freely traveled along the fabled Silk Road, linking China with the west, propagating Buddhism, and purveying exotic goods and artifacts that fundamentally transformed Chinese culture and society. This sumptuous volume, the first to explore the magnificent treasures and sites of China's northwest section of the Silk Road, accompanies an exhibition at the Asia Society in New York. The text by an international team of scholars illuminates the importance of the region in this period of fertile cross-cultural exchanges between Eastern and Western Asia.

This collection of papers formed part of the symposium, Nomads, Traders and Holy Men Along China's Silk Road, held at the Asia Society in New York on November 9-10, 2001. Although the Silk Road has inspired several important museum exhibitions, none had focused on the Hexi Corridor nor attempted to analyze the complexity of the cross-cultural relationships within China's borders. Nor had any exhibition focused on the nearly four hundred years of political disunity, nomadic incursions and social upheaval, brought about by the collapse of the great Han dynasty (206 B.C.E.-220 C.E.), that then, after a series of short-lived dynasties, culminated in the reunification of China under the Tang empire (618-906).

Artifacts from the Ancient Silk Road explores the interconnectivity of the Eurasian continent from 4000 BCE to 1000 CE. It focuses on the role played by Central Asia through which passed the major trade routes, the Silk Roads. Artifacts from the Ancient Silk Road covers life along the Silk Road over 5000 years as it can be understood by considering objects. In this first object-based study to consider all of the peoples involved on the Silk Roads, objects provide the vehicles for explorations of different aspects of life for the various peoples of the Silk Roads, including the sedentary peoples who established urban life on the Silk Roads, the steppe nomads who regularly interacted with the settled peoples, and the peoples at either end of the Silk Roads who drove certain kinds of economic exchanges. The book looks at Central Asia as an international zone during ancient times when multiple religious, political, and technological ideas found acceptance in the region and allows for a better understanding of how some ideas and forms developed in Central Asia while others passed through or were modified.

Drawing on the British Museum's extensive collection, this book explores the traditional hierarchy of materials and techniques reaching back as far as the Han Dynasty in the third century BC. In the history and character of the works under scrutiny, this sumptuously illustrated book conveys an understanding of Chinese art in all its great variety.

Global Byzantium is, in part, a recasting and expansion of the old ‘Byzantium and its neighbours’ theme with, however, a methodological twist away from the resolutely political and toward the cultural and economic. A second thing that Global Byzantium – as a concept – explicitly endorses is comparative methodology. Global Byzantium needs also to address three further issues: cultural capital, the importance of the local, and the empire’s strategic geographical location. Cultural capital: in past decades it was fashionable to define Byzantium as culturally superior to western Christian Europe, and Byzantine influence was a key concept, especially in art historical circles. This concept has been increasingly criticised, and what we now see emerging is a comparative methodology that relies on the concept of ‘competitive sharing’, not blind copying but rather competitive appropriation. The importance of the local is equally critical. We need to talk more about what the Byzantines saw when they ‘looked out’, and what others saw in Byzantium when they ‘looked in’ and to think about how that impacted on our, very post-modern, concepts of globalism. Finally, we need to think about the empire’s strategic geographical position: between the fourth and the thirteenth centuries, if anyone was travelling internationally, they had to travel across (or along the coasts of) the Byzantine Empire. Byzantium was thus a crucial intermediary, for good or for ill, between Europe, Africa, and Asia – effectively, the glue that held the Christian world together, and it was also a critical transit point between the various Islamic polities and the Christian world.