An investigation of the myth, history, inscriptions, architecture, sculpture, painting, iconological program, festival, rituals and theater of the only known intact ancient dragon king temple in China

An investigation of the myth, history, inscriptions, architecture, sculpture, painting, iconological program, festival, rituals and theater of the only known intact ancient dragon king temple in China

Emotion takes place. Rather than an interior state of mind in response to the outside world, emotion per se is spatial, at turns embedding us from without, transporting us somewhere else, or putting us ahead of ourselves. In this book, Ling Hon Lam gives a deeply original account of the history of emotions in Chinese literature and culture centered on the idea of emotion as space, which the Chinese call “emotion-realm” (qingjing). Lam traces how the emotion-realm underwent significant transformations from the dreamscape to theatricality in sixteenth- to eighteenth-century China. Whereas medieval dreamscapes delivered the subject into one illusory mood after another, early modern theatricality turned the dreamer into a spectator who is no longer falling through endless oneiric layers but pausing in front of the dream. Through the lens of this genealogy of emotion-realms, Lam remaps the Chinese histories of morals, theater, and knowledge production, which converge at the emergence of sympathy, redefined as the dissonance among the dimensions of the emotion-realm pertaining to theatricality.The book challenges the conventional reading of Chinese literature as premised on interior subjectivity, examines historical changes in the spatial logic of performance through media and theater archaeologies, and ultimately uncovers the different trajectories that brought China and the West to the convergence point of theatricality marked by self-deception and mutual misreading. A major rethinking of key terms in Chinese culture from a comparative perspective, The Spatiality of Emotion in Early Modern China develops a new critical vocabulary to conceptualize history and existence.

Timber-framed architecture has long been viewed as an embodiment of Chinese civilization, a hierarchic society ruled by Confucian orthodoxy. Throughout its history, Chinese architectural design was closely regulated by court-enforced building codes, which created a highly standardized and modularized system. In Diversity in the Great Unity—the first in-depth English-language work to present regional traditions of Chinese architecture based on a detailed study of the timber construction system—Lala Zuo maintains that during the nearly century-long Yuan dynasty (1271–1368), the tradition of “Han-Chinese” architecture as coded, uniform, and controlled by the central government did not take hold. She presents case studies of twenty buildings along the Yangtze River built during the Yuan, often considered a transitional phase in Chinese architectural history. Most of the structures have firm dates, and all are analyzed according to patronage, chronology, and function. Their representativeness is determined by their broad geographic distribution as well as by their scarcity. Numerous photographs and line-drawings accompany the analyses. Referencing Yuan architecture in north China along the Yellow River, Zuo outlines its characteristics in three regions and connects the regional traditions to periods before and after the Yuan, allowing her to contextualize architecture in Yuan social and political history. She explains how the division of regional traditions, especially those in the south, contributed to the transformation of dynastic styles from the Song (960–1279) to the Ming (1368–1644) and how the Song-Yuan migration may have affected architectural design. An appendix presents an extensive glossary of Chinese architectural terms in Song terminology to enable a better understanding of the subject. Although the primary focus of this book is the technical evolution of surviving Yuan architecture, its interdisciplinary approach goes beyond architecture by offering a re-evaluation of Chinese society in light of cultural and religious diversity under Mongol rule.

For millennia, people of all cultures have decorated the surfaces of their domestic, religious, and public buildings. Earthen architecture in particular has been, and continues to be, a common ground for surface decoration such as paintings, sculpted bas-relief, and ornamental plasterwork. This volume explores the complex issues associated with preserving these surfaces. Case studies from Asia, Europe, Africa, the Middle East, and the Americas are presented. The publication is the result of a colloquium held in 2004 at Mesa Verde National Park, Colorado, co-organized by the Getty Conservation Institute (GCI) and the National Park Service (NPS). The meeting brought together fifty-five conservators, cultural resource managers, materials scientists, engineers, architects, archaeologists, anthropologists, and artists from eleven countries. Divided into four themes--Archaeological Sites, Museum Practice, Historic Buildings, and Living Traditions--the papers examine the conservation of decorated surfaces on earthen architecture within these different contexts.

At the intersection of art and religious history, Susan Naquin’s richly illustrated history presents a fresh method for studying Chinese gods and sacred places as it tells the full story of Mount Tai and the premier female deity of North China.