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Journal Article
Archives of Asian Art (2019) 69 (1): 21–53.
Published: 01 April 2019
... life and good health. By first acknowledging his role as the deity who can judge a person's past deeds, and then describing Enma as the guardian of new life who has power to decide its length, Toba then explains the merit he accumulated to receive Enma's favor in both this life and the afterlife. Toba...
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View articletitled, Constructing the <span class="search-highlight">Afterlife</span>, Reenvisioning Salvation: Enma Halls and Enma Veneration in Medieval Japan
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Journal Article
Archives of Asian Art (2020) 70 (2): 199–224.
Published: 01 October 2020
... for redeeming the deceased's virtue in the afterlife. In substantiating this argument, I first demonstrate that the ideal world comprised three layers nested inside each other: the deceased's wood coffin (inner layer), which was envisaged within a simulated house-shaped burial chamber (middle layer...
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View articletitled, Image, Body, and Simulation of the <span class="search-highlight">Afterlife</span> in the Early Medieval Sarcophagus of Prince Yuan Mi
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Journal Article
Archives of Asian Art (2023) 73 (2): 107–143.
Published: 01 October 2023
... memory by exploring the theoretical issues concerning the depiction of rock carvings and idols in the pictorial afterlife of Babur's encounter with Gwalior's rock-hewn Tirthankaras. A comparison of Dhanraj's rendition of the rock statues with the colossal Jinas in Gwalior is striking because of how...
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Journal Article
Archives of Asian Art (2006) 56 (1): 81–104.
Published: 01 April 2006
..., this apparent retrogression in paint-
was intended as the house of the deceased in the afterlife. ing marks a departure from the painting methods and styles
Significant elements in the murals of this tomb are the of the mid-fourth century, as represented by Anak Tomb 3,
representation and the location...
Journal Article
Archives of Asian Art (2011) 61 (1): 3–36.
Published: 01 April 2011
...; only the underground chamber
ing or place, implies that wooden architecture in brick was for the afterlife of the deceased and a container
was meant to be viewed as real wooden architecture, for the corporeal remains.19 Once the entrance to the
only in another order, from another perspective.16...
View articletitled, Underground Wooden Architecture in Brick: A Changed Perspective from Life to Death in 10th Through 13th-Century Northern China
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Journal Article
Archives of Asian Art (2007) 57 (1): 23–49.
Published: 01 April 2007
..., billowy
traditions, in which the afterlife was filled with celestial robes with the wide sleeves common to Han Chinese
imagery, mythical creatures, and guards to protect the dress (Figs. 3, 7), rather than the knee-length tunics
deceased in the postmortem realm. But beyond icono- over trousers...
Journal Article
Archives of Asian Art (2012) 62 (1): 99–100.
Published: 01 April 2012
... factor? This flexibility can extend throughout always considered a typical audience for museums, the
the work’s afterlife and some objects, such as the left Pulitzer sought to situate the museum and Buddhist art
hand of Amita¯bha, can pass through several distinct as agents for positive social change.2...
Journal Article
Archives of Asian Art (2012) 62 (1): 100–102.
Published: 01 April 2012
... audience for museums, the
the work’s afterlife and some objects, such as the left Pulitzer sought to situate the museum and Buddhist art
hand of Amita¯bha, can pass through several distinct as agents for positive social change.2
phases or episodes. The participants discussed the signif- Alongside social...
Journal Article
Archives of Asian Art (2005) 55 (1): 1–15.
Published: 01 April 2005
... the noblemanYom Sting-ik's wish for the afterlife:
I wish that, at the time of dying, I will be able to remove all hin-
drances and my body will not encounter any difficulties. I further
wish to meet with the Buddha Amitabha and be reborn in the
temple of comfort and joy.29
This painting...
Journal Article
Archives of Asian Art (2023) 73 (2): 79–106.
Published: 01 October 2023
... mundi . Compared with the upper part of a hunping , the lower body features a more stable collection of images that is often associated with the Chinese underworld called the “Yellow Springs” ( huangquan 黃泉), where the dead go in the afterlife. The most frequently depicted images on the lower body...
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Journal Article
Archives of Asian Art (2021) 71 (1): 63–91.
Published: 01 April 2021
...郎 . Zhongguo de shenhua chuanshuo yu gu xiaoshuo 中國的神話傳說與古小說, translated by Sun Changwu 孫昌武 . Beijing : Zhonghua shuju , 2006 . Lai, Guolong . Excavating the Afterlife: The Archaeology of Early Chinese Religion . Seattle : University of Washington Press , 2015 . Lai Guolong...
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Journal Article
Archives of Asian Art (2007) 57 (1): 1–21.
Published: 01 April 2007
... the afterlife of a highly charged sym- In Tianshui two young daughters of the above-men-
bol that had generated so many artifacts, two questions tioned ‘‘black element’’ had not grasped the political
arise. When was it safe to throw out mango replicas and shift. They were surprised and disturbed to see...
Journal Article
Archives of Asian Art (2013) 63 (1): 59–86.
Published: 01 April 2013
... brilliantly established period or country under investigation50 In the relevant
the necessity to attend to the afterlife of images.48 Zangskar case recounted here, regular periods of field-
The issue of new meanings brought to old images— work in the region allowed for the discovery of a group
especially...
Journal Article
Archives of Asian Art (2024) 74 (1): 65–78.
Published: 01 April 2024
... In The Character of Characters however, the autumn scenery of multiple colors is turned into a universe of ink monochrome. Gone are the great number of seals, inscriptions, and colophons in non-chronological order in which the whole afterlife of Autumn Colors on the Qiao and Hua Mountains is hidden. Gone...
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Journal Article
Archives of Asian Art (2009) 59 (1): 7–31.
Published: 01 April 2009
... would bring about benefits in the afterlife.
But this should also be understood as integrally linked The verses at Kadwa¯ha¯ may have had additional
to shifts in political authority. Anthony Welch has noted political resonances. The use of Arabic both marked
that Qur’anic declarations of faith...
View articletitled, Fortified Maṭhas and Fortress Mosques: The Transformation and Reuse of Hindu Monastic Sites in the Thirteenth and Fourteenth Centuries
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Journal Article
Archives of Asian Art (2007) 57 (1): 51–94.
Published: 01 April 2007
... of local religion, centered on banshe, 1999). These and other historical references are
family welfare here and in the afterlife. The site is, as discussed in a recent book about the art of the leading
one late twelfth-century visitor described it, ‘‘a myriad temple during Tang and Song times in Chengdu...
Journal Article
Archives of Asian Art (2024) 74 (2): 197–231.
Published: 01 October 2024
... : Oxford University Press , 2016 . Ali, Raunaq . Rauẓat al-Aqṭāb. Aurangabad : Maṭbaʿ Moʿīn Dakkan , 1908 . Amin, Shahid . Conquest and Community: The Afterlife of Warrior Saint Ghazi Miyan . New Delhi : Orient BlackSwan , 2015 . Ansari, Riyaz Ahmed . “ Medieval Daulatabad...
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Journal Article
Archives of Asian Art (2018) 68 (2): 157–190.
Published: 01 October 2018
... . Erickson, Susan N. “ Suspended Jade: Jade Pendant Sets from Western Han Dynasty Tombs .” In Life and Afterlife in Han China , edited by James C. S. Lin , 88 – 109 . Cambridge : Fitzwilliam Museum , 2014 . Erickson, Susan N. “ ‘Twirling Their Long Sleeves, They Dance Again and Again...
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Journal Article
Archives of Asian Art (2020) 70 (1): 51–83.
Published: 01 April 2020
... with the tainted afterlife of the Manchu Qing dynasty (1644–1911) in the era of modernism, or the Jazz Age, under the new Republic of China (1912–). Two of the artworks were parting gifts: an early Qing album by Chen Shu 陳舒 (active ca. 1649–ca. 1687; Figures 1 – 5 ) and a farewell fan ( Figure 6 ), given in 1926...
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