Modern China (Since 1912)

       Painting in China, as with all the arts of China since 1912, has reflected the effects of modernization, the impact of Western art, and the political, military, and economic struggles of the period, including the war with Japan (1937–45), the civil war that ended in the establishment in 1949 of the People’s Republic of China, and the rapid economic changes of the late 20th and early 21st centuries.

       Shanghai, which had been forcibly opened to the West in 1842 and boasted a newly wealthy clientele, was the logical site for the first modern innovations in Chinese art at the turn of the 20th century. A Shanghai regional style had appeared by the 1850s, led by Ren Xiong (任熊), his more popular follower Ren Yi (任頤), and Ren Yi’s follower Wu Changshuo (吳昌碩). The style drew its inspiration from a series of Individualist artists of the Ming and Qing, including Xu Wei, Chen Chun, Chen Hongshou, Zhu Da, and Shitao. It focused on birds and flowers and figural themes more than the old landscape tradition did, and it emphasized decorative qualities, exaggerated stylization, and satiric humour rather than refined brushwork and sober classicism. Under Wu Changshuo’s influence, this style was passed on to Beijing in the early 20th century through the art of Chen Shizeng (陳師曾) and Qi Baishi (齊白石).

       The first Chinese artists to respond to international developments in modern art were those who had visited Japan, where the issues of modernization appeared earlier than they did in China. The Japanese blended native and Western traditions in styles such as Nihonga painting and in establishing an institutional basis of support. Among the first Chinese artists to bring back Japanese influence were Gao Jianfu (高劍父), his brother Gao Qifeng (高奇峰), and Chen Shuren (陳樹人). Gao Jianfu studied art for four years in Japan, beginning in 1898; during a second trip there, he met Sun Yat-sen (孫中山), and subsequently, in Guangzhou (Canton), he participated in the uprisings that paved the way for the fall of imperial rule and the establishment in 1912 of a republic. Inspired by the “New Japanese Style,” the Gao brothers and Chen inaugurated a “New National Painting” movement, which in turn gave rise to a Cantonese, or Lingnan, regional style that incorporated Euro-Japanese characteristics. Although the new style did not produce satisfying or lasting solutions, it was a significant harbinger and continued to thrive in Hong Kong, practiced by such artists as Zhao Shao’ang (趙少昂).

       The first establishment of Western-style art instruction also dates from this period. A small art department was opened in Nanjing High Normal School in 1906, and the first art academy, later to become the Shanghai Art School, was founded in the year of the revolution, 1911, by the 16-year-old Liu Haisu (劉海粟). In the next decade he would pioneer the first public exhibitions (1913) and the use of live models, first clothed and then nude, in the classroom.

       Increasingly, by the mid-1920s, young Chinese artists were attracted not just to Japan but also to Paris and German art centers. A trio of these artists brought back some understanding of the essential contemporary European traditions and movements. Liu Haisu was first attracted to Impressionist art, while Lin Fengmian (林風眠), who became director of the National Academy of Art in Hangzhou in 1928, was inspired by the experiments in color and pattern of Henri Matisse and the Fauves. Lin advocated a synthesis combining Western techniques and Chinese expressiveness and left a lasting mark on the modern Chinese use of the brush. Xu Beihong (徐悲鴻), head of the National Central University’s art department in Nanjing, eschewed European Modernist movements in favor of more conservative Parisian academic styles. He developed his facility in drawing and oils, later learning to imitate pencil and chalk with the Chinese brush. The monumental figure paintings he created would serve as a basis for Socialist Realist painters after the communist revolution of 1949.

       By the 1930s all these modern trends were clearly developed and institutionalized. Although most of the major artists of the time advocated Modernism, two continued to support more traditional styles: Qi Baishi, who combined Shanghai style with an infusion of folk-derived vitality, and the relatively conservative landscapist Huang Binhong (黃賓虹), who demonstrated that the old tradition could still produce great masters.

       In 1942, as part of the Chinese Communist Party’s first intellectual rectification movement, Mao Zedong delivered two speeches at the Yan’an Forum on Literature and Art that laid out the official party dictates on aesthetics for decades to come—namely, the necessity to popularize styles and subjects in order to reach a mass audience, the need for artists to share in the lives of ordinary people, and the requirement that the party and its goals be treated positively rather than subjected to satiric criticism. “Art for art’s sake” was strictly denounced as a bourgeois liberal attempt to escape from the truly political nature of art. Although Mao later defended a place for the artistic study of nude models, a staple of Western naturalism, the tone he set led to severe limitations on the actual practice of this.

       The Sino-Japanese War of 1937–45 led many artists of varied persuasions to flee eastern China for the temporary Nationalist capital in Chongqing, Sichuan province. This exodus brought a tremendous mixing of styles and artistic ferment, but the opportunity for innovation that this promised was thwarted by subsequent events. After the 1949 revolution, Communist Party control of the arts was firmly established by the placement of the academies under the jurisdiction of the Ministry of Culture; by the creation of artists’ federations and associations, under the management of the party’s Department of Propaganda, which served as an exclusive pathway to participation in exhibitions and other means of advancement; by the establishment of a strict system of control over publications; and by the virtual elimination of the commercial market for contemporary arts.

       Throughout the 1950s, as Socialist Realist standards were gradually implemented, oil painting and wood-block printing were favored and political cartoons and posters were raised to the status of high art. The internationalist but relatively conservative Xu Beihong was installed as head of the new Central Academy of Fine Arts in Beijing, but he died in 1953. Other older-generation leaders died shortly afterward (e.g., Qi Baishi and Huang Binhong) or were shunted aside (e.g., Liu Haisu and Lin Fengmian), and a younger generation soon came to the fore, ready to make the necessary compromises with the new regime. The talented landscapist Li Keran (李可染), who had studied with Lin Fengmian, Qi Baishi, Huang Binhong, and Xu Beihong, combined their influences with realistic sketching to achieve a new naturalism in the traditional medium. A leading figure painter was Cheng Shifa (程十發), a descendant of the Shanghai school who utilized that style in politically polished depictions of China’s minority peoples.

       While the early 1960s provided a moment of political relaxation for Chinese artists, the Cultural Revolution of 1966–76 brought unprecedented hardships, ranging from forced labor and severe confinement to death. Destruction of traditional arts was especially rampant in the early years of the movement. Only those arts approved by a military-run apparatus under the sway of Mao’s wife, Jiang Qing, could thrive; these followed the party’s increasingly strict propagandist dictates and were often created anonymously as collective works. In the early 1970s, when China first reopened Western contacts, Premier Zhou Enlai attempted to restore government patronage for the traditional arts. When Zhou’s health declined, traditional arts and artists again suffered under Jiang Qing, including being publicly denounced and punished as “black paintings” after officials saw exhibitions in Beijing, Shanghai, and Xi’an in 1974.

       The passing of Mao and Maoism after 1976 brought a new and sometimes refreshing chapter in the arts under the leadership of Deng Xiaoping. The 1980s were characterized by decreasing government control of the arts and increasingly bold artistic experimentation. Three phenomena in 1979 announced this new era: the appearance of Cubist and other Western styles as well as nude figures (although the government covered the nudes) in the murals publicly commissioned for the new Beijing airport; an influential private arts exhibition by the “Stars” art group at the Beijing Art Gallery; and the rise of a truly realistic oil painting movement, which swept away the artificiality of Socialist Realist propaganda. In the 1980s a resurgence of traditional Chinese painting occurred, featuring the return of formerly disgraced artists, including Li Keran, Cheng Shifa, Shi Lu (石魯) and Huang Yongyu (黃永玉), and the emergence of such fresh talents as Wu Guanzhong (吳冠中) and Jia Youfu (賈又福).

       After 1985, as an increasingly bold avant-garde movement arose, the once-threatening traditional-style painting came to seem to the government like a safe alternative. In the final months before the June 1989 imposition of martial law in Beijing, an exhibition of nude oil paintings from the Central Academy of Fine Arts at the Chinese National Gallery and an avant-garde exhibition featuring installation art, performance art, and printed scrolls mocking the government both drew record crowds. The latter was closed by police, and both exhibits were eventually denounced as having lowered local morals, supposedly helping to precipitate the tragic events that followed in June 1989. New limitations on artistic production, exhibition, and publication ensued.

       The arts in China today enjoy greater freedom than they have in the past half century and more is undeniable. But that freedom has limits, and it is well to remember that the rein on artistic freedom in China is far older than the restrictions imposed by Mao and his heirs. The belief that the individual must put loyalty and responsibility to the group, be it the family or the state, before his or her personal freedom is deeply rooted in Chinese traditional culture. The overall purpose is to achieve social harmony. Only when that harmony breaks down—at the decay of a dynasty or in time of intolerable oppression—does individualism speak with a stronger voice.

       In the years to come, maybe there will still be some tension between artist and authority, the artist pressing against, while he or she partly accepts, the restraints that the regime, or society as a whole, imposes on personal freedom. But it was within those restraints that most of the great Chinese art of the past was produced, and it is from within them also that great art may come in the future.

Sources:
Chinese Painting in Encyclopædia Britannica 
The Arts of China (Fifth Edition) by Michael Sullivan

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