Her Haughtynesses Decree

Showing posts with label Localisation. Show all posts
Showing posts with label Localisation. Show all posts

Saturday, April 19, 2025

Copyleft | Musings

Copyleft and Copyright is the common umbrella term to refer to whether a user or interacting user owns a piece of (usually) media/abstract concept. In the spirit of Copyleft, all of this is CC accredited material apart from this text.


Queen Anne (1685, PD) Jan van der Vaart, Willem Wissing, Scottish National Portrait Gallery

Public Domain

"The public domain is a range of creative works whose copyright has expired or was never established, as well as ideas and facts[note 1] which are ineligible for copyright. A public domain work is a work whose author has either relinquished to the public or no longer can claim control over, the distribution and usage of the work. As such, any person may manipulate, distribute, or otherwise use the work, without legal ramifications. A work in the public domain or released under a permissive license may be referred to as "copycenter"."

https://en.wikipedia.org/wiki/Free_content

"In the early decades of computing, particularly from the 1950s through the 1970s, software development was largely collaborative. Programs were commonly shared in source code form among academics, researchers, and corporate developers. Most companies at the time made their revenue from hardware sales, and software—including source code—was distributed freely alongside it, often as public-domain software. By the late 1960s and 1970s, a distinct software industry began to emerge. Companies started selling software as a separate product, leading to the use of restrictive licenses and technical measures—such as distributing only binary executables—to limit user access and control. This shift was driven by growing competition and the U.S. government's antitrust scrutiny of bundled software, exemplified by the 1969 antitrust case United States v. IBM. A key turning point came in 1980 when U.S. copyright law was formally extended to cover computer software. This enabled companies like IBM to further enforce closed-source distribution models. In 1983, IBM introduced its "object code only" policy, ceasing the distribution of source code for its system software. [...] The historical precursor to FOSS was the hobbyist and academic public domain software ecosystem of the 1960s to 1980s. Free and open-source operating systems such as Linux distributions and descendants of BSD are widely used, powering millions of servers, desktops, smartphones, and other devices. Free-software licenses and open-source licenses have been adopted by many software packages. Reasons for using FOSS include decreased software costs, increased security against malware, stability, privacy, opportunities for educational usage, and giving users more control over their own hardware. [...These were socially droven projects like] the GNU Project in 1983 [... where the] goal was to develop a complete Free software operating system and restore user freedom. The Free Software Foundation (FSF) was established in 1985 to support this mission. Stallman's GNU Manifesto and the Four Essential Freedoms outlined the movement's ethical stance, emphasizing user control over software. The release of the Linux kernel by Linus Torvalds in 1991, and its relicense under the GNU General Public License (GPL) in 1992, marked a major step toward a fully Free operating system. Other Free software projects like FreeBSD, NetBSD, and OpenBSD also gained traction following the resolution of the USL v. BSDi lawsuit in 1993. In 1997, Eric Raymond’s essay *The Cathedral and the Bazaar* explored the development model of Free software, influencing Netscape’s decision in 1998 to release the source code for its browser suite. This code base became Mozilla Firefox and Thunderbird. To broaden business adoption, a group of developers including Raymond, Bruce Perens, Tim O’Reilly, and Linus Torvalds rebranded the Free software movement as “Open Source.” The Open Source Initiative (OSI) was founded in 1998 to promote this new term and emphasize collaborative development benefits over ideology. Despite initial resistance—such as Microsoft's 2001 claim that "Open-source is an intellectual property destroyer"—FOSS eventually gained widespread acceptance in the corporate world. Companies like Red Hat proved that commercial success and Free software principles could coexist. [...] The free software movement and the open-source software movement are online social movements behind widespread production, adoption and promotion of FOSS, with the former preferring to use the equivalent term free/libre and open-source software (FLOSS). FOSS is supported by a loosely associated movement of multiple organizations, foundations, communities and individuals who share basic philosophical perspectives and collaborate practically, but may diverge in detail questions. [...] By defying ownership regulations in the construction and use of information—a key area of contemporary growth—the Free/Open Source Software (FOSS) movement counters neoliberalism and privatization in general. By realizing the historical potential of an "economy of abundance" for the new digital world, FOSS may lay down a plan for political resistance or show the way towards a potential transformation of capitalism. According to Yochai Benkler, Jack N. and Lillian R. Berkman Professor for Entrepreneurial Legal Studies at Harvard Law School, free software is the most visible part of a new economy of commons-based peer production of information, knowledge, and culture. As examples, he cites a variety of FOSS projects, including both free software and open-source."

https://en.wikipedia.org/wiki/Free_and_open-source_software


Copyleft

"Copyleft is the legal technique of granting certain freedoms over copies of copyrighted works with the requirement that the same rights be preserved in derivative works. In this sense, freedoms refers to the use of the work for any purpose, and the ability to modify, copy, share, and redistribute the work, with or without a fee. Licenses which implement copyleft can be used to maintain copyright conditions for works ranging from computer software, to documents, art, and scientific discoveries, and similar approaches have even been applied to certain patents.

The origin of the term comes from "Li-Chen Wang's Palo Alto Tiny BASIC for the Intel 8080 [first] appeared in Dr. Dobb's Journal in May 1976. The listing begins with the title, author's name, and date, but also has "@COPYLEFT ALL WRONGS RESERVED"."

https://en.wikipedia.org/wiki/Copyleft

"There have been several attempts to define open source and free software. Amongst the earliest was Free Software Foundation's Free Software Definition, which then defined as the three freedoms of Free Software (Freedom Zero was added later). Published versions of FSF's Free Software Definition existed as early as 1986, having been published in the first edition of the (now defunct) GNU's Bulletin. [...] The Debian Free Software Guidelines (DFSG) was [then] first published together with the first version of the Debian Social Contract in July 1997."

https://en.wikipedia.org/wiki/The_Open_Source_Definition

"Debian GNU/Linux (/ˈdɛbiən/),[7][8] or simply Debian, is a free and open source[b] Linux distribution, developed by the Debian Project, which was established by Ian Murdock in August 1993. Debian is one of the oldest operating systems based on the Linux kernel, and is the basis of many other Linux distributions. As of September 2023, Debian is the second-oldest Linux distribution still in active development: only Slackware is older."

https://en.wikipedia.org/wiki/Debian

"The concept of applying free software licenses to content was introduced by Michael Stutz, who in 1997 wrote the paper "Applying Copyleft to Non-Software Information" for the GNU Project. The term "open content" was coined by David A. Wiley in 1998 and evangelized via the Open Content Project, describing works licensed under the Open Content License (a non-free share-alike license, see 'Free content' below) and other works licensed under similar terms. The website of the Open Content Project once defined open content as 'freely available for modification, use and redistribution under a license similar to those used by the open-source / free software community'. However, such a definition would exclude the Open Content License because that license forbids charging for content; a right required by free and open-source software licenses. [...] Unlike free content and content under open-source licenses, there is no clear threshold that a work must reach to qualify as 'open content'. The 5Rs are put forward on the Open Content Project website as a framework for assessing the extent to which content is open:


Retain – the right to make, own, and control copies of the content (e.g., download, duplicate, store, and manage)

Reuse – the right to use the content in a wide range of ways (e.g., in a class, in a study group, on a website, in a video)

Revise – the right to adapt, adjust, modify, or alter the content itself (e.g., translate the content into another language)

Remix – the right to combine the original or revised content with other open content to create something new (e.g., incorporate the content into a mashup)

Redistribute – the right to share copies of the original content, your revisions, or your remixes with others (e.g., give a copy of the content to a friend). 


This broader definition distinguishes open content from open-source software, since the latter must be available for commercial use by the public. However, it is similar to several definitions for open educational resources, which include resources under noncommercial and verbatim licenses. [...] In 2006, a Creative Commons' successor project, the Definition of Free Cultural Works, was introduced for free content. It was put forth by Erik Möller, Richard Stallman, Lawrence Lessig, Benjamin Mako Hill, Angela Beesley, and others. The Definition of Free Cultural Works is used by the Wikimedia Foundation. In 2009, the Attribution and Attribution-ShareAlike Creative Commons licenses were marked as Approved for Free Cultural Works."

So in theory, copyleft operates under the assumption that offering open content freely and publicly as a social community resource will lead to an economy of abundance in a postscarcity economic model of the means of production. (seize the means! lmao)

https://en.wikipedia.org/wiki/Post-scarcity


"Technology has reduced the cost of publication and reduced the entry barrier sufficiently to allow for the production of widely disseminated materials by individuals or small groups. Projects to provide free literature and multimedia content have become increasingly prominent owing to the ease of dissemination of materials that are associated with the development of computer technology. [...] Free and open-source software, which is often referred to as open source software and free software, is a maturing technology with companies using them to provide services and technology to both end-users and technical consumers. The ease of dissemination increases modularity, which allows for smaller groups to contribute to projects as well as simplifying collaboration. Some claim that open source development models offer similar peer-recognition and collaborative benefit incentive as in more classical fields such as scientific research, with the social structures that result leading to decreased production costs. Given sufficient interest in a software component, by using peer-to-peer distribution methods, distribution costs may be reduced, easing the burden of infrastructure maintenance on developers. As distribution is simultaneously provided by consumers, these software distribution models are scalable; that is, the method is feasible regardless of the number of consumers. In some cases, free software vendors may use peer-to-peer technology as a method of dissemination. Project hosting and code distribution is not a problem for most free projects as a number of providers offer these source-code-hosting provider provider free of charge."

For instance, the Open Knowledge Foundation's Open Definition describes "open" as synonymous with the definition of free in the "Definition of Free Cultural Works" (as also in the Open Source Definition and Free Software Definition).[5] For such free/open content both movements recommend the same three Creative Commons licenses, the CC BY, CC BY-SA, and CC0. [...] Any country has its own law and legal system, sustained by its legislation, which consists of documents. In a democratic country, laws are published as open content, in principle free content; but in general, there are no explicit licenses attributed for the text of each law, so the license must be assumed as an implied license. Only a few countries have explicit licenses in their law-documents, as the UK's Open Government Licence (a CC BY compatible license). In the other countries, the implied license comes from its proper rules (general laws and rules about copyright in government works). The automatic protection provided by the Berne Convention does not apply to the texts of laws: Article 2.4 excludes the official texts from the automatic protection. It is also possible to "inherit" the license from context. The set of country's law-documents is made available through national repositories. Examples of law-document open repositories: LexML Brazil, Legislation.gov.uk, and N-Lex. In general, a law-document is offered in more than one (open) official version, but the main one is that published by a government gazette. So, law-documents can eventually inherit license expressed by the repository or by the gazette that contains it."

"In academic work, the majority of works are not free, although the percentage of works that are open access is growing. Open access refers to online research outputs that are free of all restrictions to access and free of many restrictions on use (e.g. certain copyright and license restrictions).[24] Authors may see open access publishing as a way of expanding the audience that is able to access their work to allow for greater impact, or support it for ideological reasons.[25][26] Open access publishers such as PLOS and BioMed Central provide capacity for review and publishing of free works; such publications are currently more common in science than humanities. Various funding institutions and governing research bodies have mandated that academics must produce their works to be open-access, in order to qualify for funding, such as the US National Institutes of Health, Research Councils UK (effective 2016) and the European Union (effective 2020). [...[ For teaching purposes, some universities, including MIT, provide freely available course content, such as lecture notes, video resources and tutorials. This content is distributed via Internet to the general public. [...] Open content publication has been seen as a method of reducing costs associated with information retrieval in research, as universities typically pay to subscribe for access to content that is published through traditional means.[9][34] Subscriptions for non-free content journals may be expensive for universities to purchase, though the articles are written and peer-reviewed by academics themselves at no cost to the publisher. [...] Free and open content has been used to develop alternative routes towards higher education. Open content is a free way of obtaining higher education that is focused on collective knowledge and the sharing and reuse of learning and scholarly content. There are multiple projects and organizations that promote learning through open content, including OpenCourseWare and Khan Academy. Some universities, like MIT, Yale, and Tufts are making their courses freely available on the internet. There are also a number of organizations promoting the creation of openly licensed textbooks such as the University of Minnesota's Open Textbook Library, Connexions, OpenStax College, the Saylor Academy, Open Textbook Challenge, and Wikibooks."

https://en.wikipedia.org/wiki/Free_content



Copyright

"In most countries, the Berne Convention grants copyright holders control over their creations by default. Therefore, copyrighted content must be explicitly declared free by the authors, which is usually accomplished by referencing or including licensing statements from within the work. The right to reuse such a work is granted by the authors in a license known as a free license, a free distribution license, or an open license, depending on the rights assigned. These freedoms given to users in the reuse of works (that is, the right to freely use, study, modify or distribute these works, possibly also for commercial purposes) are often associated with obligations (to cite the original author, to maintain the original license of the reused content) or restrictions (excluding commercial use, banning certain media) chosen by the author. [...] Copyright is a legal concept, which gives the author or creator of a work legal control over the duplication and public performance of their work. In many jurisdictions, this is limited by a time period after which the works then enter the public domain. Copyright laws are a balance between the rights of creators of intellectual and artistic works and the rights of others to build upon those works. During the time period of copyright the author's work may only be copied, modified, or publicly performed with the consent of the author, unless the use is a fair use. Traditional copyright control limits the use of the work of the author to those who either pay royalties to the author for usage of the author's content or limit their use to fair use. Secondly, it limits the use of content whose author cannot be found.[10] Finally, it creates a perceived barrier between authors by limiting derivative works, such as mashups and collaborative content."

https://en.wikipedia.org/wiki/Free_content

"The concept of copyright developed after the printing press came into use in Europe in the 15th and 16th centuries. It was associated with a common law and rooted in the civil law system. The printing press made it much cheaper to produce works, but as there was initially no copyright law, anyone could buy or rent a press and print any text. Popular new works were immediately re-set and re-published by competitors, so printers needed a constant stream of new material. Fees paid to authors for new works were high and significantly supplemented the incomes of many academics. Printing brought profound social changes. The rise in literacy across Europe led to a dramatic increase in the demand for reading matter. Prices of reprints were low, so publications could be bought by poorer people, creating a mass audience. In German-language markets before the advent of copyright, technical materials, like popular fiction, were inexpensive and widely available; it has been suggested this contributed to Germany's industrial and economic success.

The concept of copyright first developed in England. In reaction to the printing of "scandalous books and pamphlets", the English Parliament passed the Licensing of the Press Act 1662, which required all intended publications to be registered with the government-approved Stationers' Company, giving the Stationers the right to regulate what material could be printed. The Statute of Anne, enacted in 1710 in England and Scotland, provided the first legislation to protect [publisher] copyrights [rights to copy the text] (but not authors' rights). The Copyright Act 1814 extended more rights for authors but did not protect British publications from being reprinted in the US. The Berne International Copyright Convention of 1886 finally provided protection for authors among the countries who signed the agreement, although the US did not join the Berne Convention until 1989. [...] Copyright laws allow products of creative human activities, such as literary and artistic production, to be preferentially exploited and thus incentivized. Different cultural attitudes, social organizations, economic models and legal frameworks are seen to account for why copyright emerged in Europe and not, for example, in Asia. In the Middle Ages in Europe, there was generally a lack of any concept of literary property due to the general relations of production, the specific organization of literary production and the role of culture in society. The latter refers to the tendency of oral societies, such as that of Europe in the medieval period, to view knowledge as the product and expression of the collective, rather than to see it as individual property. However, with copyright laws, intellectual production comes to be seen as a product of an individual, with attendant rights. The most significant point is that patent and copyright laws support the expansion of the range of creative human activities that can be commodified. This parallels the ways in which capitalism led to the commodification of many aspects of social life that earlier had no monetary or economic value per se. Copyright has developed into a concept that has a significant effect on nearly every modern industry, including not just literary work, but also forms of creative work such as sound recordings, films, photographs, software, and architecture."

https://en.wikipedia.org/wiki/Copyright


GNU template definition https://www.gnu.org/licenses/gpl-3.0.en.html

https://en.wikipedia.org/wiki/Free_and_open-source_software FOSS

Tuesday, March 19, 2024

やん りべん | Yan Liben | 600 CE - 673 CE | Bijin #24

Yan Liben (c. 600–673) was a Tang dynasty painter who we can point to as a genuine Tang artefact creative. Liben was sandwiched between the archetypal artwork figures of Gu Kaizhi (345-406 CE) and Zhou Fang (730-800 CE) during a time of greater acceptance of foreign influnces from Mahayana Buddhism and the incorporation of female divinity figures in art.[1][7] This particular Bijin or Meiren post examines the Buddhist Guan Yin connection to the ruling elite known to us as the Rouged Bijin who employed Buddhism, such as Wu Zetian to enact the creation of the Drunken Lotus Beauties of Zhou Fang. Liben is our intermediary guide throughout the Sui and early Tang Dynasty into the creation of Chinese Tang Beauty Standards into distinctively feminine lead and codified outer Mei, in a shift away from earlier Inner Mei beauty standards found in the patriarchal Metaphorical Beauty of the Lotus and Tacit Bijin. This saw a rise in feminine stories, poetry, roles and the importance of feminine aesthetic as a result, leading to the Golden Age of Classical Chinese Art which so inspired the Onna-E of Heian Japan.

Willow Guan Yin (PD) Yan Liben

I deeply apologise to myself for not meeting my own schedule, but as usual, life decided to get in the way. 

Art Theory on the Meiren

Art Scholars and Chinese Aestheticians held deeply patriarchal notions of beauty. Whilst men and non-binary figures could be considered beauties, to espouse this publicly would have have a big no-no. Instead beauty was said to only morally acceptable as Dai Mei, or Great Beauty from the Inside influenced by the Dao (Way) teachings. This being the Lotus Bijin who nonetheless was codified as a beauty, and this was translated into the poetry and Yuefu of the Han Dynasty in the Male version of reality. In actual reality, female beauty was cunningly hidden and celebrated in the Yuefu and everyday discourse (see Ye Xian for example). We known this because of evidence like Han burial tomb murals which whilst espousing these pious inner beauty mantras, rather heavily display visibly flamboyant outer beauty in sporadic feminine and male images to display their tomb owners wealth and taste.

However with exposure to outside influence and cultures (such as Buddhism) over the course of centuries beginning in the Han through to the Sui, these ideals began to change and developed into the Drunk Lotus Meiren type. The Drunken Lotus was a beauty who was enabled to exist as the power dynamics of the Tang leaned heavily into the female, drawing on the influence of Yuefu, Gongti and everyday styles of espousing beauty ideals to create the Tang beauty ideal immortalised by the later standards of Zhou Fang of plump, rounded red Chinese women and men.[2] Liben's works situates itself in the early transitory phase of the Tang and is therefore of interest to us of what proto-Meiren beauty standards would be for that time at the height of the golden age of Classical Chinese Art.

Yasodhara on right (2012, 2.0) Photo Dharma

Palace Figure painter

Liben is primarily known for his 13 emperor scroll and then the Lingyan Pavilion. In this capacity, he was known primarily in his lifetime for portrait and figure painting. Many of his figures were historical figures. Supposedly much of his work has been speculated to revolve around celestial and prophetic themes related to Chinese mysticism and Tang understanding of the cosmos. One of his works is found in the Mogao caves for example, which famously is known for its burial figures and for our purposes, Meiren.[1]

These portraits were often life size, but not life-like. Whilst women at the timer were still considered property to be bought and sold, they most certainly held sway over 'men' who were mostly only capable of 'boy stuff'.[2] Increasingly, this meant depicting figures such as gods of war attendants as female, and appropriating the tales of female figures in foreign cultures and religions such as Yasodhara to express the 'boy stuff' women were capable of, and most often just did.[2] It was in the 5th century about that the testosterone wore off long enough for stability to come about, enabling the arts to enter an age of flourishing which would become the golden age of Chinese art.[1]

Liben was a heavily involved palace official. His family grew up in Chang'an surrounded by the best the current emperor had to offer in Art. The entire Liben family had artistic bents, mostly with a focus on architecture. Liben's early years were spent in the service of the Emperor working with his elder brother on palace architectural commissions, heavily involving tombs which may have influenced his themes focusing on the afterlife and heaven and the stars in his later years. The bent of his beauties is both a conundrum of the feminine, masculine and androgynous. His work may particularly understood of his early work, as being informed by the Metaphorical Beauty standards of Kaizhi, but comes with the caveat of being made during a time most of his audience and patrons may have been female.[1]

Guan Yin

Many examples of female figures are extant by Liben, but this is the Bijin series so I have focused on his Guan Yin depiction. Guan Yin is a Bodhisattva associated with compassion. It is believed in Mahayana Buddhism, which is practised in China, Tibet, Vietnam and Cambodia, that Guan Yin is a highly influential Bodhisattva, or one who has abstained from Buddhahood to teach enlightenment throughout Samsara to widen the Sangha. Guan Yin is said to place the dying into the heart of a lotus and send them on to the Western Pure Land (Sukhāvatī). Guan Yin or Avalokitasvara (a borrowing from Sanskrit into Traditional Chinese) is depicted as female in East Asian Buddhism, in Japan as Kannon and Korea as Gwaneum. The Chinese translation roughly connotes 'The One who Perceives the Cries of Beings in need of Help' to describe the Bodhisattva role Guan Yin carries in the Lotus Sutra, Chapter 25 as bearer of humans to the Pure Land at the Tenth Bhumi (state of consciousness, closest one to Buddhahood).[4] The famous Mantra, Aum mani padme hum (Praise to the jewel in the lotus) refers to Guan Yin's work in this capacity.[3]

It is said that in certain cannon, Guan Yin attained Buddhahood before Gautama (the popular one) and stayed back just to let others also attain enlightenment, which is were the compassion element of Guan Yin's character traits come in. Other texts describe incarnations as the Great Protector of all sentient beings and Great Contemplator.[3] Indian sites of Buddhahood are said to be Mount Potalaka, in Chinese Buddhism it is said that Guan Yin reached enlightenment around Mount Putuo where Liben's Guan Yin lies in situ.[3][4] Guan Yin as understood in Liben's time certainly was what we today know as genderfluid.[4] The Lotus sutra, then a relatively new introduction to a new religion for many given the introduction of Buddhism in 150 CE to China from India/Nepal made Guan Yin a popular figure among men and women, particularly the elites of Sui Dynasty Imperial China.[4]

Genderfluid Guan Yin (c.916 CE, CC2.0) Tengu800

Liben's Guan Yin is most likely male oriented as a beauty and it is interesting in this sense that Guan Yin is depicted in such a way. Liben's depiction has the trademark characteristics of a moral enlightened figure, long earlobes, elaborate headdress and focused eyes which look upon those in suffering. The more interesting aspect of Liben's mural is that of the decorative beauty standard elements. The many flying ribbons are highly linked to the Gui Yi (flying ribbon swallow tail style) popular in dynasties gone by and the rotund silhouette and half exposed chest. This more androgynous figure belies an understanding of the compassion of both masculine and feminine wiles, beset in Chinese beauty standards. And what looks like a pot belly, but equally is probably something more than that. Indeed it points to the link that in ode to the ruling female elites of the time; Wu Zetian (624-705 CE) for example; Liben's Guan Yin may have links to female Tibetan Buddhist figures such as Pāṇḍaravāsinī (पाण्डरवासिनी) an incarnation of a Vidyārājñī (Wisdom Queen) from 500 CE.[4][5]

In this way, we may understand Guan Yin as being revered by her female Chinese Buddhist devotees as a leader in the new understanding of female participation and almost emancipation of female liberty and embodied power. In this way, Liben's Guan Yin is not just a beautiful adrogynous figure, but a moral figure who bestows compassionate forgiveness upon the feminine, a byway allegory for the forgiveness of the feminine for the fragile male ego of the time to enable a greater overtaking and space for the feminine to exist in public. In other words, Guan Yin was a stand-in figure of beauty and a precursor or proto-Meiren figure which female devotees and patrons could lavish their adorations upon to develop their pent up frustations, wordly desires and needs whilst being safely assumed to be forgiven and developing their ethical and moral endeavours. A sort of safe space mixed with a confession box for the early Drunk Lotus Beauty, bored Imperial Chinese housewife type.

Indeed Guan Yin in the hands of Liben becomes virtually feminine coded, given a sort of 'S-shape' which almost looks like a woman with a pregnant belly, hidden chest and attire worn mostly by women at the time.[7] Indeed it has been noted that from the this time, as evidenced by Liben's stele, Guan Yin was often depicted as feminine in that they often began depicting Guan Yin holding a willow branch to bolster the connotation of birth and rebirth, forgiveness and compassion with Guan Yin.[7] This combined with the flowing ribbons, jewels and fleshy face standard for women from Gongti poetry lead contemporary Chinese art critics to note Libens leaning to the feminine, a far cry from Kaizhis benevolvent women types which upheld the matron and aggressive stereotypes. The S shaped silhouette was introduced and with it came the influx of Zetian and feminine beauty standards as being in vogue.[7]

This gave rise to the popularity of offshoots of Bodhisattva Meiren figurine's and heroes affiliated with local pilgrimage sites which Guan Yin was said to have blessed, giving birth to their affiliated local heroines in the area. In this way we can clearly understand the motivations for Liben to paint a woman like figure in his stele. The Bodhisattva was uniquely made feminine coded in China to reflect the patronage of a female Emperor, who supposedly passionately watched down upon worldly beings and fostered their rebirth. Guan Yin was an androgynous beauty who surpassed the Inner Beauty and was a sort of Beauty Incarnate. A beauty who existed to spread beauty in the world.[8]

Bodhisattva Bijin

In context therefore, we can see how the evolution of Chinese Buddhist devotees understand Guan Yin to be a goddess of mercy and compassion. As an omniscient Bodhisattva, they are clearly a figure who women could certainly call upon in times of despair, fear and uncertainty to forgive their worldly material transgressions. Indeed Buddhist undertakings were often picked up by the Rouged Bijin in a bid to have a moral shield with which to battle the Metaphorical Damei of Kaizhi's Benevolent Women types. These were midway roles undertaken in the emancipation of beauty standards during the time of the push for outer beauty seen in the explicit work of Zhou Fang, in comparison to the moral work of Liben whose beauties often followed the beauty standards of the Gongti and Yuefu beauties of the day, e.g. Ye Xian, Xi Shi types who men may have ascribed to Inner beauty types, even if they worked as spies, protagonists and sex workers.[2] Instead Liben records for us the evolving acceptance of outer feminine beauty which the Tang roundly celebrated and which was given a moral gloss in the guise of Buddhism and other foreign influences to provide the basis for the creation of these mostly venerative and aesthetic images of beauty and bodily pleasures in sites and images like Liben's Guan Yin at Mount Putuo.[6][7]

Bibliography 

[1] https://en.wikipedia.org/wiki/Yan_Liben

[2] See Bijin #20.

[3] https://en.wikipedia.org/wiki/Avalokite%C5%9Bvara

[4] https://en.wikipedia.org/wiki/Guanyin

[5] https://www.wisdomlib.org/definition/pandaravasini

[6] https://en.wikipedia.org/wiki/Mount_Putuo

[7] Ambiguity of the Gender of Avalokiteśvara in the Sui-Tang period: A Comparative Study of India & China, Huang Lele, 2021, Volume 1, Number 1, Online, pp.31-42, Journal of History, Art and Archaeology, Academic Research Foundations India | See https://arfjournals.com/image/57413_4_huang.pdf

[8] Kuan yin ; The Chinese transformation of Avalokitesvara, Chün-fang Yü, 2001, pp.291-296

Bijin Series Timeline

11th century BCE

- The Ruqun becomes a formal garment in China (1045 BCE); Ruqun Mei

8th century BCE

- Chinese clothing becomes highly hierarchical (770 BCE)

3rd century BCE

Xi Shi (flourished c201-900CE); The (Drunken) Lotus Bijin

2cnd century BCE

        - The Han Dynasty

1st century BCE

Wang Zhaojun (active 38 - 31 BCE) Intermediary Bijin

0000 Current Era

1st century

        - Han Tomb portraiture begins as an extension of Confucian Ancestor Worship; first Han aesthetic                                scholars dictate how East Asian composition and art ethics begin

                       - Isometric becomes the standard for East Asian Composition (c.100); Dahuting Tomb Murals

                       - Ban Zhao introduces Imperial Court to her Lessons for Women (c106);                                                                    - Women play major roles in the powerplay of running of China consistently until 1000 CE, i                                        influencing Beauty standards

                       - Buddhism is introduced to China (150 CE)

                       - Qiyun Shengdong begins to make figures more plump and Bijin-like (c.150) but still pious

Diao Chan (192CE); The Outer Bijin

2cnd century

             - Yuefu folk ballads inspire desirable beauty standards of pining women ; Tacit Bijin

4th century

Gu Kaizhi (active 364-406); Metaphorical Beauty

        - Buddhism is introduced to Korea (c.372)

        - Chinese Artists begin to make aesthetic beauties in ethereal religious roles of heavenly Nymphs

                       - Luo River Nymph Tale Scroll (c.400)

          - Womens clothing emphasized the waist as the Guiyi (Swallow-Tail Flying Ribbons) style (c.400)

                       - Wise and Benevolent Women (c.400)

5th century

          - Chinese Art becomes decadent; Imperial Culture begins to see more expression in religious statues (c450)

                       - Longmen Grotto Boddhisattvas (471)

6th century

Xu Ling; (active 537-583); Terrace Meiren

7th century

            - Tang Dynasty Art (618-908)

           - Rouged Bijin (600-699 CE) https://commons.wikimedia.org/wiki/Category:Paintings_of_the_Tang_Dynasty

Yan Liben (active 642-673); Bodhisattva Bijin

Wu Zetian (active 665-705); The Great Tang Art Patron [Coming Soon]

Asuka Bijin (c.699); The Wa Bijin

8th century

            - Princess Yongtai's Veneration Murals (701) [Coming Soon]

- Introduction of Chinese Tang Dynasty clothing (710)

- Sumizuri-e (710)

Yang Yuhuan Guifei (719-756); [Coming Soon] East Asian Supermodel Bijin https://core.ac.uk/download/pdf/275768522.pdf https://factsanddetails.com/china/cat2/4sub9/entry-5437.html#chapter-5

            - Astana Cemetery (c.700-750) [Coming Soon]

Zhang Xuan (active 720-755); [Coming Soon]

- What is now Classical Chinese Art forms

                    - An Lushun Rebellion (757) 

 Zhou Fang (active 766-805) ; Qiyun Bijin

- Emakimono Golden Age (799-1400)

9th century

                       - Buddhist Bijin [Coming Soon] https://commons.wikimedia.org/wiki/Category:Paintings_of_the_Tang_Dynasty#/media/File:Noble_Ladies_Worshiping_Buddha.jpg + https://en.wikipedia.org/wiki/Mogao_Caves#/media/File:Anonymous-Bodhisattva_Leading_the_Way.jpg

                    - Gongti Revival https://www.jstor.org/stable/495525?seq=2#metadata_info_tab_contents

10th century

                       -End of Tang Art (907)

13th century

                     - Heimin painters; 1200-1850; Town Beauty

15th century 

- Fuzokuga Painting schools; Kano (1450-1868) and Tosa (1330-1690) 

Tang Yin (active 1490-1524); Chinese Beauties [Coming Soon] https://www.comuseum.com/painting/masters/tang-yin/ 

16 century 

- Nanbanjin Art (1550-1630) 

- Wamono style begins under Chanoyu teachings (c1550-1580)

- Byobu Screens (1580-1670)

 - End of Sengoku Jidai brings Stabilisation policy (1590-1615)  

17th century  

- Land to Currency based Economy Shift (1601-1655)

- Early Kabuki Culture (1603-1673) ; Yakusha-e or Actor Prints

- Machi-Eshi Art ( 1610 - 1710) ; The Town Beauty

- Sumptuary legislation in reaction to the wealth of the merchant classes (1604-1685) 

- Regulation of export and imports of foreign trade in silk and cotton (1615-1685)  

Iwasa Matabei (active 1617-1650) ; Yamato-e Bijin  

The Hikone Screen (c.1624-1644) [Coming Soon]

- Sankin-Kotai (1635-1642) creates mass Urbanisation  

- Popular culture and print media production moves from Kyoto to Edo (1635-1650); Kiyohara Yukinobu (1650-1682) ; Manji Classical Beauty

- Shikomi-e (1650-1670) and Kakemono-e which promote Androgynous Beauties;

 Iwasa Katsushige (active 1650-1673) ; Kojin Bijin

- Mass Urbanisation instigates the rise of Chonin Cottage Industry Printing (1660-1690) ; rise of the Kabunakama Guilds and decline of the Samurai

- Kanazoshi Books (1660-1700); Koshokubon Genre (1659?-1661)

- Shunga (1660-1722); Abuna-e

Kanbun Master/School (active during 1661-1673) ; Maiko Bijin 

- Hinagata Bon (1666 - 1850) 

- Ukiyo Monogatari is published by Asai Ryoi (1666) 

Yoshida Hanbei (active 1664-1689) ; Toned-Down Bijin

- Asobi/Suijin Dress Manuals (1660-1700)

- Ukiyo-e Art (1670-1900)

Hishikawa Moronobu (active 1672-1694) ; Wakashu Bijin

- Early Bijin-ga begin to appear as Kakemono (c.1672)  

- Rise of the Komin-Chonin Relationship (1675-1725)

- The transit point from Kosode to modern Kimono (1680); Furisode, Wider Obi 

- The Genroku Osaka Bijin (1680 - 1700) ; Yuezen Hiinakata

Fu Derong (active c.1675-1722) ; [Coming Soon] https://archive.org/details/viewsfromjadeter00weid/page/111/mode/1up?view=theater

Sugimura Jihei (active 1681-1703) ; Technicolour Bijin 

- The Amorous Tales are published by Ihara Saikaku (1682-1687)

Hishikawa Morofusa (active 1684-1704) [Coming Soon]

- The Beginning of the Genroku Era (1688-1704)

- The rise of the Komin and Yuujo as mainstream popular culture (1688-1880) 

- The consolidation of the Bijinga genre as mainstream pop culture 

- The rise of the Torii school (1688-1799) 

- Tan-E (1688-1710)   

Miyazaki Yuzen (active 1688-1736) ; Genroku Komin and Wamono Bijin 

Torii Kiyonobu (active 1688 - 1729) : Commercial Bijin

Furuyama Moromasa (active 1695-1748)

18th century

Nishikawa Sukenobu (active 1700-1750) [Coming Soon]

Kaigetsudo Ando (active 1700-1736) ; Broadstroke Bijin

Okumura Masanobu (active 1701-1764)

Kaigetsudo Doshin (active 1704-1716) [Coming Soon]

Baioken Eishun (active 1710-1755) [Coming Soon]

Kaigetsudo Anchi (active 1714-1716) [Coming Soon]

Yamazaki Joryu (active 1716-1744) [Coming Soon] | https://www.jstor.org/stable/25790976?seq=5

1717 Kyoho Reforms

Miyagawa Choshun (active 1718-1753) [Coming Soon]

Miyagawa Issho (active 1718-1780) [Coming Soon]

Nishimura Shigenaga (active 1719-1756) [Coming Soon]

Matsuno Chikanobu (active 1720-1729) [Coming Soon]

- Beni-E (1720-1743)

Torii Kiyonobu II (active 1725-1760) [Coming Soon]

- Uki-E (1735-1760)

Kawamata Tsuneyuki (active 1736-1744) [Coming Soon]

Kitao Shigemasa (1739-1820)

Miyagawa Shunsui (active from 1740-1769) [Coming Soon]

Benizuri-E (1744-1760)

Ishikawa Toyonobu (active 1745-1785) [Coming Soon]

Tsukioka Settei (active 1753-1787) [Coming Soon]

Torii Kiyonaga (active 1756-1787) [Coming Soon]

Shunsho Katsukawa (active 1760-1793) [Coming Soon]

Utagawa Toyoharu (active 1763-1814) [Coming Soon]

Suzuki Harunobu (active 1764-1770) [Coming Soon]

- Nishiki-E (1765-1850)

Torii Kiyonaga (active 1765-1815) [Coming Soon]

Kitao Shigemasa (active 1765-1820) [Coming Soon]

Maruyama Okyo (active 1766-1795) [Coming Soon]

Kitagawa Utamaro (active 1770-1806) [Coming Soon]

Kubo Shunman (active 1774-1820) [Coming Soon]

Tsutaya Juzaburo (active 1774-1797) [Coming Soon]

Utagawa Kunimasa (active from 1780-1810) [Coming Soon]

Tanehiko Takitei (active 1783-1842) [Coming Soon]

Katsukawa Shuncho (active 1783-1795) [Coming Soon]

Choubunsai Eishi (active 1784-1829) [Coming Soon]

Eishosai Choki (active 1786-1808) [Coming Soon]

Rekisentei Eiri (active 1789-1801) [Coming Soon] [https://commons.wikimedia.org/wiki/Category:Ukiyo-e_paintings#/media/File:Rekisentei_Eiri_-_'800),_Beauty_in_a_White_Kimono',_c._1800.jpg]

Sakurai Seppo (active 1790-1824) [Coming Soon]

Chokosai Eisho (active 1792-1799) [Coming Soon]

Kunimaru Utagawa (active 1794-1829) [Coming Soon]

Utagawa Toyokuni II (active 1794 - 1835) [Coming Soon]

Ryūryūkyo Shinsai (active 1799-1823) [Coming Soon]

19th century

Teisai Hokuba (active 1800-1844) [Coming Soon]

Totoya Hokkei (active 1800-1850) [Coming Soon]

Utagawa Kunisada Toyokuni III (active 1800-1865) [Coming Soon]

Urakusai Nagahide (active from 1804) [Coming Soon]

Kitagawa Tsukimaro (active 1804 - 1836)

Kikukawa Eizan (active 1806-1867) [Coming Soon]

Keisai Eisen (active 1808-1848) [Coming Soon]

Utagawa Kuniyoshi (active 1810-1861) [Coming Soon]

Utagawa Hiroshige (active 1811-1858) [Coming Soon]

Yanagawa Shigenobu (active 1818-1832) [Coming Soon]

Katsushika Oi (active 1824-1866) [Coming Soon]

Hirai Renzan (active 1838ー?) [Coming Soon]

Utagawa Kunisada II (active 1844-1880) [Coming Soon]

Yamada Otokawa (active 1845) [Coming Soon] | 山田音羽子 https://www.jstor.org/stable/25790976?seq=10

Toyohara Kunichika (active 1847-1900) [Coming Soon]

Kano Hogai (active 1848-1888) [Coming Soon]

Tsukioka Yoshitoshi (active 1850-1892) [Coming Soon]

Noguchi Shohin (active c1860-1917) [Coming Soon]

Toyohara Chikanobu (active 1875-1912) [Coming Soon]

Uemura Shoen (active 1887-1949) [Coming Soon]

Kiyokata Kaburaki (active 1891-1972) [Coming Soon]

Goyo Hashiguchi (active 1899-1921) [Coming Soon]

20th century

Yumeji Takehisa (active 1905-1934) [Coming Soon]

Torii Kotondo (active 1915-1976) [Coming Soon]

Hisako Kajiwara (active 1918-1988) [Coming Soon] https://www.roningallery.com/artists/kajiwara-hisako | https://www.jstor.org/stable/25790976

Yamakawa Shūhō (active 1927-1944) [Coming Soon]


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 Work has decided that for some reason, both this and next weekend have workdays on the weekend so Ive taken the opportunity to get my life-...