Quick Facts
Wade-Giles romanization:
Huang Pin-hung
Courtesy name:
(zi) Pucun
Literary name:
(hao) Yuxiang Binhong
Original name:
Zhi
Born:
January 27, 1865, Jinhua, Zhejiang province, China
Died:
March 25, 1955, Hangzhou, Zhejiang (aged 90)

Huang Binhong (born January 27, 1865, Jinhua, Zhejiang province, China—died March 25, 1955, Hangzhou, Zhejiang) was a painter and art theorist who, faced with the challenge of a new society in 20th-century China, incorporated fresh ideas into traditional Chinese painting.

Huang’s father was a merchant and art enthusiast who encouraged his son’s interest in painting. In 1888 his business collapsed and the whole family moved to Shexian, their native land. In the ensuing years, Huang developed an affinity for his ancestral home and formed a partiality for Xinan literature and painting. As a young artist, he emulated the styles of the Xinan school of painting. He also began collecting ancient seals and studying their inscriptions on bronze and stone (jinshi).

Huang opposed the Manchu dynasty and was involved in revolutionary activities. When he was exposed in 1907, he fled to Shanghai, where for two decades he taught and worked as a publisher and editor of a variety of art books and journals. In 1937 he moved to Beijing, where he was employed by the Beiping Ancient Works Display Centre [from Chinese Beiping guwu chenliesuo] to appraise paintings for the Nationalist government.

Tate Modern extension Switch House, London, England. (Tavatnik, museums). Photo dated 2017.
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Huang’s work and ideas reached maturity during the 1930s and ’40s. In his writings from this period, Huang advocated studying the Tang and Song works “to trace the past, in order to initiate the future.” He wrote “Huafa yaozhi” (“Principles of Painting”) in 1934, in which he explained his five ways of using the brush and his seven ways of using ink. He derived his style from the close study of Chinese tradition and of nature. Huang was among the first to point out the significance of the Xinan school of painting in his scholarly writings of the early 1940s. Beside the Xinan school, Huang was also influenced by Dong Qichang.

Despite these ancient influences, some of his painting techniques, especially his experiments with the effects of light and his autonomous use of brush and ink, converged with those of Western Impressionism and Modernism. He developed calligraphic strokes in his works, forming a luxuriant and richly integrated style in which he deftly manipulated solid and void. At the end of his career, when his eyesight was failing, Huang nearly departed from figuration in his paintings, while still infusing them with the essential spirit and resonance of the natural landscape. When he was 80 he had his first one-person retrospective in Shanghai.

Q.L. Wan Pikyee Kotewall

Chinese painting, one of the major art forms produced in China over the centuries.

The other arts of China are treated in separate articles. These include Chinese calligraphy, which in China is closely associated with painting; interior design; tapestry; floral decoration; Chinese pottery; metalwork; enamelwork; and lacquerwork; as well as Chinese jade; silk; and Chinese architecture.

The present political boundaries of China, which include Tibet, Inner Mongolia, Xinjiang, and the northeastern provinces formerly called Manchuria, embrace a far larger area of East Asia than will be discussed here. “China proper,” as it has been called, consists of 18 historical provinces bounded by the Plateau of Tibet on the west, the Gobi to the north, and Myanmar (Burma), Laos, and Vietnam to the southwest, and it is primarily painting as it developed in China proper that will be treated here. (See also Central Asian arts; and Southeast Asian arts.)

The first communities that can be identified culturally as Chinese were settled chiefly in the basin of the Huang He (Yellow River). Gradually they spread out, influencing other tribal cultures, until, by the Han dynasty (206 bce–220 ce), most of China proper was dominated by the culture that had been formed in the cradle of northern Chinese civilization. Over this area there slowly spread a common written language, a common belief in the power of heaven and the ancestral spirits to influence the living, and a common emphasis on the importance of ceremony and sacrifice to achieve harmony among heaven, nature, and humankind. These beliefs were to have a great influence on the character of Chinese painting, and indeed all the arts of China.

Chinese civilization is by no means the oldest in the world: those of Mesopotamia and Egypt are far older. But, while the early Western cultures died, became stagnant, or were transformed to the point of breaking all continuity, that of China has grown continuously from prehistoric settlements into the great civilization of today.

The Chinese themselves were among the most historically conscious of all the major civilizations and were intensely aware of the strength and continuity of their cultural tradition. They viewed history as a cycle of decline and renewal associated with the succession of ruling dynasties. Both the political fragmentation and social and economic chaos of decline and the vigour of dynastic rejuvenation could stimulate and colour important artistic developments. Thus, it is quite legitimate to think of the history of Chinese painting primarily in terms of the styles of successive dynasties, as the Chinese themselves do.

General characteristics

Aesthetic characteristics and artistic traditions

Art as a reflection of Chinese class structure

One of the outstanding characteristics of Chinese art is the extent to which it reflects the class structure that has existed at different times in Chinese history. Up to the Warring States period (475–221 bce), the arts were produced by anonymous craftsmen for the royal and feudal courts. During the Warring States period and the Han dynasty (206 bce–220 ce), the growth of a landowning and merchant class brought new patrons. After the Han there began to emerge the concept of “fine art” as the product of the leisure of the educated gentry, many of whom were amateur practitioners of the arts of poetry, music, calligraphy, and, eventually, painting. At this time a distinction began to arise between the lower-class professional and the elite amateur artist; this distinction would have a great influence on the character of Chinese art in later times. Gradually one tradition became identified with the artists and craftsmen who worked for the court or sold their work for profit. The scholarly amateurs looked upon such people with some contempt, and the art of the literati became a separate tradition that was increasingly refined and rarefied to the point that, from the Song dynasty (960–1279) onward, an assumed awkwardness in technique was admired as a mark of the amateur and gentleman. One effect of the revolutions of the 20th century was the breaking down of the class barriers between amateur and professional and even, during the Cultural Revolution of 1966–76, an emphasis on anonymous, proletarian-made art like that of the Tang dynasty (618–907) and earlier.

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