The estimable Peacay of BibliOdyssey has posted a series of images of Filipino men and women in typical costumes. Most of the images, like this one, simply called “Old Woman,” are taken from a 1941 an 1841 book available online from the New York Public Library. While the images have a bit of the whiff of colonialism and the specimen book, they are still fascinating historical documents, not least as examples of the watercolor arts of the nineteenth-century.
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While we’re on the subject of Indonesian ritual, here is an image of a Kechak dance from www.viajar24h.com’ s photostream.
This dance tells stories from the Ramayana myth. One of its features is a large chorus of young men, said to represent a forest full of monkeys. The men provide the music for the performance by making percussive sounds.
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Some posts related to Southeast Asia:
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According to legend, Ken Arok, founder of the 13th-century Hindu-Buddhist Singosari kingdom, won his throne through a series of murders accomplished with a wavy dagger called a kris. Ken Arok’s dagger was powerful but it was also cursed, and ultimately it also killed its owner.
In Indonesian trance rituals, celebrants in trance states may stab themselves with krises. (Krises are also found inMalaysia, Brunei, Southern Thailand and the southern Philippines.) I think the stabbing is mostly symbolic, as several observers report they result in little or no blood.
In 2005, UNESCO designated the kris a Masterpiece of the Oral and Intangible Heritage of Humanity. But not everyone shares this appreciation of the ritual object. A Southeast Asian Archaeology Newsblog reports:
According to Tony Junus Kartiko Adinegoro, head of Panji Nusantara, an organization of kris aficionados, … widespread irrational beliefs negatively impact the ability to preserve the kris as a cultural artifact.
“The preservation of kris in Indonesia is neglected because religious leaders do not understand the underlying philosophy of the kris.”
Believing kris’ have mystical powers and supernatural beings living inside them has caused Islamic leaders to tell people to stay away from them, Tony said.
“The cultural artifacts are thrown into the sea or destroyed, which saddens us.”
Krises are both artefacts of cultural heritage and works of art. They should always be treated with respect.
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Some posts related to Southeast Asia:
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Kris ritual image is courtesy elbisreverri’s photostream.
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This image of Borobudur in Magelang, Central Java, Indonesia. is from shapeshift’s photostream.
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Some posts related to Southeast Asia:
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A couple of people were asking for more images of Indonesian jester puppets. Here’s another one from the Asian Art Museum (where the puppets are difficult to photograph because they are displayed in very low light). His name is Togog.
Earlier I posted an image of the jester Semar. There is more information about Indonesian clown puppets at the Museum of Folly.
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The jester Togog, ca. 1800-1900. Ondonesia; Bandung, West Java. Wood cloth, and mixed media. Asian Art Museum; From the Mimi and John Herbert Collection, F2000.85.33.
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While we’re at the Walters Art Museum (see the previous couple of posts), let’s check out this interesting Boddhisattva. As you can see from this detail, the enigmatically smiling figure has an oddly square face and jaw, with very wide eyes. Features such as these, along with the drapery on the shoulders, lead the Walters curators to suppose that it may have been made in what is today Shaanxi province, in the sixth century.
Standing Bodhisattva, 6th century. China, Shaanxi province. Limestone. Acquired by Henry Walters, 1920, 25.5.
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Here’s another great Ganesha from the Walters Art Museum in Baltimor. This one was made in Bihar in the eleventh century, during the Pala dynasty. The material is muscovite biotite schist. Gift of J. Gilman d’Arcy Paul, 1967, 25.49.
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Here’s another great dancing Ganesha. This one is in the collection of the Walters Art Museum in Baltimore. From Uttar Pradesh, it dates from the ninth or tenth century. I took this photo of a detail of the sculpture when I was visiting Baltimore recently. The label includes this charming commentary:
Like his father [Shiva], Ganesha combines opposing traits: he is a leader of Shiva’s troops, but he is also lovable (there is a bowl of sweets beneath the tip of his trunk). He dances in imitation of his father’s cosmic dance. Ganesha became the lord of beginnings for Hindus and is prayed to at the start of an endeavor. [See early posts on this blog.] Images such as this one were placed in the southern exterior niche of a temple, to be encountered first in a ritual walk around the outside of a temple.
Dancing Ganesha, 9th-10th century, India: Uttar Pradesh, sandstone, gift of John and Bertha Fora, 2004, 25-253.
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BTW, 7 Junipers aspires to post regularly — a reasonable goal for this site at present might be three times a week — but sometimes life just gets in the way, as Mr. Burns (Robert, not George) noted (the best-laid schemes o’ mice an ‘men gang aft agley). In upcoming days I will be filling in missing posts and working my way back to the goal.
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Many people are familiar with the shadow puppets that are a popular court art of central Java. Rod puppets (wayang golek) are a puppet form that is popular among nonartistocratic audience in western Java and the northern coast of central Java. The puppets perform tales from the Ramayana and Mahabharata, as well as other Hindu and Islamic texts.
This figure is Semar, a jester. Jesters are a popular element of rod puppet performances. This puppet is part of a large collection at the Asian Art Museum in San Francisco. The is more information about Indonesian rod pupet jesters at the Museum of Folly (and some more images).
The jester Semar, ca. 1800-1900. Ondonesia; Bandung, West Java. Wood cloth, and mixed media. Asian Art Museum; From the Mimi and John Herbert Collection, F2000.85.29.
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I posted about Zhan Wang’s San Francisco landscape made of pots and pans before. For this image I used this nifty technique for removing color cast. (Compare the color to this image.)
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The other day I commented on Deb Clearwaters’s new blog on Bali. Subsequently, I found this collection of paintings by the Russian-born German painter Walter Spies. Spies, who was born in 1895, moved to Bali in 1927. His painting swings between mannerist and expressionist tendencies, but often with overtones of the primitivism of someone like Dounier Rousseau. With decent connections to the international art community, Spies helped to popularize the notion of Bali as an idyllic and exotic Shangri-La. This painting dates from 1929.
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Indian painting is hot these days. Francis Newton Souza’s Birth (oil on board, 48 x 96 in., 1955), shown above, recently sold for $2,487,931 at an auction at Christie’s London, a record price for modern Indian art.
Souza spent much of his life in London and is the only Indian artist to have a room dedicated to his works at Tate Britain. He was born on April 12, 1924, in Saligaon, Goa, India and died on March 28, 2002 , in Bombay, India. His website is maintained by his estate.
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This image of the Taj Mahal, the mausoleum constructed by the Mughal Emperor Shah Jahan in the seventeenth century, is from Stuck in Customs’s photostream.
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The image above is a Daruma doll. The owner of such a doll paints in one eye and makes a wish. When the wish is fulfilled, the other eye is painted in.
An operation took 7 Junipers out of operation. I had a little trouble with one of my eyes.
Happily, I am now back. And blogging!
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This is a spread from the book I am working on on Persian ceramics from the collection of the Asian Art Museum in San Francisco (I’m still waiting for final text). The object is a fritware conical bowl painted with “panel style” decoration in underglaze blue and black manganese (The Avery Brundage Collection, B60P1893).
Firt is a ground glasslike substance (I think potash and quartz were the main ingredients) that, added to clay, reduces its firing temperature, which is helpful for applying overglazes. It was used in West Asian pottery to produce a fine white base that imitated the quality of Chinese porcelain.
The bowl dates from the first half of the thirteenth century, and, according to the curators, may be from Kashan in Iran. Poetic verses in white on the black areas express longing for the absence of a beloved.
Photos by Kaz Tsuruta.
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I showed yesterday the interior view of this mosque’s dome. So maybe it’s worth having a look from the outside. The outside, like the inside of the dome, is original, dating from 1602-1619 (the entrance tiles are a modern addition). Like yesterday’s photo, this one is from seier+seier+seier’ s photostream.
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This spectacular photo from seier+seier+seier’ s photostream shows the dome of the Lotfollah mosque in Isfahan. I have been working on a book on Persian ceramics lately; just today I was placing Isfahan on a map that will appear in the book. Isfahan, now in Iran (about 340 km south of Tehran), was a major city during the Seljuk period and for a time the capital of Seljuk Persia.
This will be a cool book — I’ll post some images from it soon — featuring tiles, vessels, bowls, and small statuary. But nothing in it is as grand as this majestic dome, which dates from the early seventeenth century.
Compare this dome’s burst of color and pattern with a sunflower image I posted recently on another of my blogs (buriedmirror.com, devoted to Mesoamerica).
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Can’t get enough of the First Emperor’s terra-cotta warriors? Well, you’re in luck: The Bowers Museum is presenting the largest loan of the terra-cotta figures ever, called Terra Cotta Warriors: Guardians of China’s First Emperor. The exhibition opens May 18 and runs through October 12. What a cash cow this discovery has turn out to be!
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This painting by Kang Can (Fast Food III, 2007, oil on canvas, 35.5 x 31.5 inches) is a good example of Chinese Neo-Pop art (it was shown at ArtSpace/Virginia Miller Galleries in Coral Gables, Florida earlier this year). In the contemporary Chinese context pop often has a satiric element, aimed at materialism and self-indulgence. At times, as here, the satire can get a little heavy-handed.
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Recently I’ve been reading Perpetual Happiness by Shihi-Shan Henry Tsai, a biography of Zhu Di, who ruled the Ming dynasty as the Yongle emperor from 1403–1424 (more on this later). Formerly the Prince of Yan, the Yongle emperor usurped the throne from his nephew and moved the Ming capital from Nanjing to his personal power base at Beijing; in 1406 he began construction of what would become the Forbidden City.
This gold medallion, now in the Nanjing Municipal Museum, was buried in the tomb of Ma rui in 1627, during the reign of the Tianqi emperor (1621–1627).; it was discovered during a 1974 excavation near Nanjing. Mu Rui served as the Yongle emperor’s Vice Commissioner-in-Chief, but he was implicated in an attempted revolt. He died in prison in 1609. How did he obtain this plaque? In the forthcoming catalogue of the Asian Art Museum’s exhibition of Ming court arts, He Li offers an explanation:
A court record may provide a clue. In 1408, the Yongle emperor held a banquet to celebrate a successful battle against Annam, in which Mu Sheng was the chief commander (see cat. no. 103). The emperor is said to have awarded to the guest of honor, Mu Sheng, items including the emperor’s own handwritten poem, a jade belt, and a golden plaque (Mingshi, chap. 126, p. 7397); the latter was most likely the surviving medallion here. With the commands possibly engraved by Sheng, it must have been passed down as a family heirloom to later generations. Unfortunately, two hundred years later, its orders were sullied by Mu Rui. Eighteen years after his death, the family was able to conduct Mu Rui’s funeral. By burying the prestigious medallion with him, they announced the end of the legendary name of Mu, which had once been glorified for its support of the Ming court.
