레이블이 그림인 게시물을 표시합니다. 모든 게시물 표시
레이블이 그림인 게시물을 표시합니다. 모든 게시물 표시

2024년 1월 25일 목요일

서진달, 동물원 일우, 1934

서진달은 1930년대 대구에 살았다고 하는데 동물원은 그 당시 창경원 하나가 전부였던 것 같다. 그래서 대구 풍경 같진 않고, 서울에 갔다가 동물원을 구경하고 난 후 그린 그림 같은데. 재미있는 건 동물원을 그렸다고 하는데 동물이 전혀 등장하지 않는다는 것. 동물을 그려내기가 힘들었을지도 모르겠는데 그 당시 서진달의 실력으론. 그럼에도 창경궁이 창경원이 되어 동물원이 되는 걸 조선인은 인정하지 않고 싶었을지도.

2017년 8월 11일 금요일

2017년 3월 13일 월요일

2016년 11월 30일 수요일

유럽 아방가르드 필름 몇 개


Fernand Leger, Ballet Mechanique (1924)

Hans Richter, Rhythmus 21 (1921)

Robert Weine, The Cabinet of Dr. Caligari (1920)

2016년 6월 16일 목요일

Santiago Sierra, Los Penetrados (2010)




Los Penetrados

Santiago Sierra
September 9th – October 23rd 2010
83 Grand Street
Team is pleased to announce our first solo presentation of the work of Spanish artist Santiago Sierra. The exhibition, entitled Los Penetrados, will run from the 9th of September through the 23rd of October 2010. Team Gallery is located at 83 Grand Street, cross streets Wooster and Greene, on the ground floor.  There will be an opening reception Thursday September 9th from 6 - 8 PM.
Los Penetrados (The Penetrated) is a 45-minute film in eight acts. The film was originally shot on October 12 2008, Día de la Raza, or the Day of the Race, which is the Spanish holiday commemorating Columbus’ discovery of the Americas. The film features a mirrored set with ten geometrically arranged blankets positioned on the floor, on which the various possible combinations of male and female and black and white, engage in anal penetration. The faces of the hired participants are digitally removed, rendering them as dehumanized, modular workers in Sierra’s imposed economy. The eight acts are divided into the following permutations: white man/white woman, white man/white man, white man/black woman, white man/black man, black man/black woman, black man/black man, black man/white woman, black man/white man.
Choosing to film on Día de la Raza, Sierra makes an allegorical connection between the conquest of the Americas by the Spanish, and the penetration that occurs in his film. The subject matter of anal sex invites an examination of cultural psychologies of domination and submission as they relate to labor, race, gender, and class. Though conceived upon a mathematical formula, the film’s acts arrive at a succession of fluctuating outcomes, which yield an analysis of contemporary social structures in Spain. For instance, in Act III, seven of the ten blankets are left without performers, due to police pressure against females taking part in the labor. Or in Act V, where the number of passive black male subjects is diminished by cultural insecurities, perhaps born from experiences of racial inequality.
Also on view are two distinct series of photographs, which document the action and become supporting material in its subjectivity. A series of eight large photographs depict the film’s individual acts; the mirrored set, the arrangement of hired workers, and the ten blankets placed on the floor. The other series — of fifty-five small photographs set in a grid — presents images of the backs of the penetrated, further emphasizing their submissive character, and the authority exercised over their bodies.
Sierra’s projects often employ underprivileged individuals who function as laborers in useless and demeaning activities. These acts have largely been seen as a commentary on the social ramifications of capitalist models. Procedures such as tattooing a continuous line across the backs of his “workers” foreground the artists’ concerns with exploitation. He is well known outside of the United States as an agent who challenges notions of the “politically correct” in order to illuminate social incongruities. Stemming from minimal and conceptual practices of the 60’s and 70’s, Sierra’s controversial actions and performances yield evidence and/or documentation in the form of sculpture, photography, video, and installation.
Over the past twenty years, Santiago Sierra has exhibited widely in Europe and the Americas, and has been the subject of numerous solo presentations in museums and galleries, including London’s Tate Modern; Mexico’s Museo Rufino Tamayo; the Konsthall in Stockholm; Kestnergesellschaft in Hannover; Kunsthaus Bergenz in Austria; and at Kunst Werke in Berlin. He represented Spain at the 50th Venice Biennale in 2003.
Team is open from Tuesday through Saturday, 10am to 6pm. For further information and/or photographs, please call 212 279 9219

http://www.teamgal.com/exhibitions/179/los_penetrados

2016년 6월 11일 토요일

Contact Improvisation at Jonh Weber Gallery


Contact Improvisation at Jonh Weber Gallery New York City 1972 - Made possible by Change Inc. Performers: Steve Paxton, Danny Lepkoff, Barbara Dilley, David Woodyberry, Laura Chapman, Nancy Stark Smith, Mark Petersen, Emily Stege, Nita Little, Leon Felder, Curt Siddall, Tom Hast, Mark Fulkerson Camera: Steve Christiansen Editing: Steve Christiansen, Lisa Nelson, Steve Paxton Technical Advisor: Jim Mayer Words and Narration: Steve Paxton A Woodland Video Production (c) 1979

further source: https://en.wikipedia.org/wiki/Contact_improvisation

Steve Paxton, Satisfying Lover (1969) performed in Centre Pompidou on December 2011

buttons

김정헌

FSA 펀치 사진

진 마이어슨

박서보

김익현

2016년 2월 8일 월요일

비풍경 반풍경

장재민, 사루비아 전시 출품작

금호미술관에서 회화 작가 전시를 하나 보다. 즐기가 갔다가 몇 개 찍어서 보내줬다. 와, 요즘 작가들 잘 그리는구나 생각했다. 언제라고 꼭 찝어서 말은 못하겠지만 정말 못 그리는 회화가 현장에 돌았던 적이 있었다. 미술시장이 좋았을 때는 개나 소나 회화를 했기 때문에 전체 퀄리티가 낮아졌을 것이며, 회화가 한편으론 비인기 종목(?)이 되면서 재능있는 작가들이 손을 대지 않았기 때문일지도 모른다. 나 또한 소시적에 회화를 전공한 1인으로서 못 그린 그림도 짜증나지만, 잘 그린 그림/못 그린 그림조차 전혀 판별하지 못하는 큐레이터나 평론가가 더 싫었던 적이 있다. 그래서 회화전을 기대하지 않은지 오래 됐더랬다.

여튼 어떤 복고주의랄까? 때문에 회화에 대한 선입견이나 편견이 많이 사라진 것 같다. 무엇보다 그리는 데 주저함이 없어졌다는 걸 느낀다. 근과거엔 분명히 회화의 방법론적 문제랄까, 조금 더 개념주의적이랄까 요리조리 여튼 그런 걸 많이 고민했던 것 같다. 지금은 내용은 차치하고서라도 형식적인 면에서 일종의 표현주의 돌직구가 신선해 보이기도 한다.

몇몇 인상에 남는 그림들은 풍경을 그린다. 인물보다 풍경을 많이 그리는 것 같다. 물론 실제로 조사해본 적은 없고 인상이다. 그런 인상만큼 그림도 인상주의적이다. 인간의 내면이 풍경을 발견한다. 빠른 붓질로 그 섬광 같은 인상을 재현한다. 그런 식이다.

다만 다른 점은 되게 근본적인 차원에서 자연과의 연결이 끊어져 있달까. 인상주의자가 자연 안에서 그것의 이상을 발견하려고 했다면 현대의 화가들은 비자연적 이미지를 통해 그렇게 한다. 이들의 출발은 대동소이하게 사진으로부터다. 너무나 익숙해져있는 사진적 이미지. 풍경과의 적당한 거리와 확보된 시야 등등..전혀 이상하게 느껴지지 않는, 반대로 말해 되게 자연스럽게 여겨지는 그런 이미지로부터 출발한다.

그러니까 이런 비자연 이미지, 하지만 다시, 자연되어버린 그것으로부터 어떤 표현성을 끄집어내고자 하는 일이 오늘날 풍경화가들이 하고 있는 일이다. 인상주의자는 빛의 다채로움을 표현하기 위해서 심지어 병치혼합 같은 기법을 도입했다. 하지만 현대의 풍경화가는 보다 단조로운 색으로도 충분한 것 같다. 그들이 포착한 풍경은 일종의 열화된 필름 같다. 실제로 필연적으로 그런데, 왜냐면 사진의 색조와 재현력을 화가가 따라갈 수 없기 때문이다. 보통 사진을 보고 그림을 그리면 그 이상을 표현할 수 없다고들 말한다. 사진의 표현력을 상회하는 풍부함을 사진을 보고 화가가 느끼거나 얻기는 몹시 힘들거나 근본적으로 그럴 수 없다.

인상주의자는 사진을 이기기 위해서 야외로 나섰다. 혹은 사진을 사용하더라도 그것은 기억을 상기시켜주는 것 이상이 아니었다. 하지만 현대에선 그 밖이 사라졌다고 할 수 있다. 모든 것이 초박형 이미지로 화했다. 사진 자체가 이미 풍경이다. 그러니까 현대의 화가가 풍경-사진을 보고 느끼는 것은 그런 좌절감일지도 모른다. 자연이, 풍경이 사라졌다는. 이들은 그런 상실감을 그리는 건 아닐까 싶다. 이제는 사라져 버린, 시대 착오적인, 노스텔지어를 불러 일으키는, 하지만 그렇게만 존재할 수밖에 없는 그런 비풍경이다. 좌절된 풍경, 혹은 풍경의 구멍.

stan douglas, I'm not gary (1991)




"For example, in almost every analysis or review of Douglas's monodrama I'm not Gary, race becomes the primary interpretive framework: the piece is described with reference to the race of the characters involved and the interpretation follows from this. In these responses, I'm not Gary, is about the erasure of character in discourses of race (for the white man, his interlocutor is simply a black man, interchangeable with any other for example and clearly interchangeable with Gary). While this is a valid interpretation (it is clear that Douglas's work does engage in a critique of racism, imperialism, cultural invisibility), the uniformity of response (and the lack of mention of race in scenes featuring only white characters) is troubling; once interpreted in this way there is, it seems, nothing left to say and the opportunity to engage with the larger issues of subjectivity, identification or alienation is missed." - Lisa Coulthard, Uncanny Memories: Stan Douglas, Subjectivity and Cinema (2008)

stan douglas, hors-champs (1992)


"Douglas' use of jazz is a more direct response to complex attitudes towards African-American music. Exhibited for the first time at documenta 9 in 1992,Hors-champs (meaning "off-screen") is a video installation that addresses the political context of free jazz in the 1960s, as an extension of black consciousness[17] and is one of his few works to directly address race.[18]
Four American musicians, George Lewis (trombone), Douglas Ewart (saxophone), Kent Carter (bass) and Oliver Johnson (drums) who lived in France during the free jazz period in the 1960s, improvise Albert Ayler's 1965 composition "Spirits Rejoice.".[16][19] Free jazz often found a larger audience in Europe and was associated with politics and in particular in France where it was utilized by the French Communist Party during May 1968.[16]
The music is in four parts, a gospel melody, an attenuated call and response, a heraldic fanfare and "La Marseillaise."[16] Shot in the style of 1960s French television program and using period technology,[16] the work is projected onto a screen, verso and recto. On one side is the "broadcast" version, a montage taken from two cameras, what would be chosen to be transmitted to the home audience. The other side shows the raw footage, the images not meant for public viewing, what was edited out.[11][16] The two sides of the screen present a complete document of the performance, one in which the viewer must negotiate,[11] depicting the "authorized" version but also the conditions of its production.[17] What is being emphasized is a contrast between the banality of television and the radical programming that was featured at the time.[16]"

2016년 2월 5일 금요일

noirs

Odilon Redon, The Smiling Spider, 1891

고야도 그렇고 르동도 그렇고 검은 색은 그들에게 각별하다. 아니, 아마 예술가 모두에게 그럴지도 모른다.

2016년 2월 3일 수요일

뿜었네


작자가 노숙인이라고 하는데 아무리 봐도 예술가 작업인 것 같다. 이렇게 정치 경제 문제를 충돌시켜 노출하는 복잡한 체계를 일개 노숙인이 고안할 수 있을리가. 감동받았다고. 이거 산티아고 시에라보다 훨 좋은데???

2015년 12월 12일 토요일

Frank Gillette and Ira Schneider, Wipe Cycle (1969)

http://n3krozoft.com/_xxbcf67373.TMP/tv/wipe_cycle.html

Wipe Cycle (1969)

Unlike Levine's work, the effect of Wipe Cycle, by the young New York artists Frank Gillette and Ira Schneider, was to integrate the viewer and his local environment into the larger macrosystem of information transmission. Wipe Cycle was first exhibited at the Howard Wise Gallery in New York in 1969 ("TV as a Creative Medium"). It consisted of nine monitors whose displays were controlled by synchronized cycle patterns of live and delayed feedback, broadcast television, and taped programming shot by Gillette and Schneider with portable equipment. These were displayed through alternations of four programmed pulse signals every two, four, eight, and sixteen seconds. Separately, each of the cycles acted as a layer of video information, while all four levels in concert determined the overall composition of the work at any given moment.

"The most important function of Wipe Cycle," Schneider explained, "was to integrate the audience into the information. It was a live feedback system which enabled the viewer standing within its environment to see himself not only now in time and space, but also eight seconds ago and sixteen seconds ago. In addition he saw standard broadcast images alternating with his own delayed/live image. And also two collage-type programmed tapes, ranging from a shot of the earth, to outer space, to cows grazing, and a 'skin flick' bathtub scene."

"It was an attempt," Gillette added, "to demonstrate that you're as much a piece of information as tomorrow morning's headlines - as a viewer you take a satellite relationship to the information. And the satellite which is you is incorporated into the thing which is being sent back to the satellite. In other words, rearranging one's experience of information reception."* Thus in Wipe Cycle several levels of time and space were synthesized into one audio-visual experience on many simultaneous frequencies of perception. What is, what has been, and what could be, were merged into one engrossing teledynamic continuum and the process of communication was brought into focus.

(*) From an interview with Frank Gillette and Ira Schneider by Jud Yalkut in "Film," East Village Other, August 6, 1969. 

-- Gene Youngblood: EXPANDED CINEMA, 1970, [PDF /4.6 Mb] pp.341-343 (Closed-Circuit Television and Teledynamic Environments)

---------

The centerpiece of "TV as a Creative Medium" was Wipe Cycle, by Gillette and Schneider, which greeted viewers upon their entry into the gallery from the elevator. The piece consisted of a grid of nine monitors; a camera hidden amid the monitors fed a live image to the center screen. This image was switched to the outer monitors in eight- and 16-second intervals so that at any given time the viewers could see themselves eight or 16 seconds before. These live images intercut with broadcast images, and at periodic intervals the screens were wiped blank. Wipe Cycle was one of the first video installations to involve the viewer in an active role on the screen (23) it provided an element of surprise and its correlation between the viewer's image and broadcast imagery emphasized the individual's relationship to information. Gillette described the piece as 

a television mural designed to engage and integrate the viewer's television "image" at three separate points in time and five exchanging points in space ... The intent of this overloading (something like a play within a play within a play) is to escape the automatic "information" experience of commercial television without totally divesting it of its usual Content. (24)
Wipe Cycle remains a complex and intriguing work. As critic Richard Kostelanetz wrote, "The spectator feels caught in an intelligent, watchful, oblivious system whose incessant and variable observations remain compelling and mysterious even after their operation is explained." (25) 

- Marita Sturken, May 1984, Afterimage, Vol. 11, No. 10 

NOTES

23Les Levine produced two installations, Iris (1968) and Contact: A Cybernetic Sculpture (1969), which were important predecessors to Wipe Cycle, although less complex. In Iris, six monitors in a grid show imagery of viewers in close-up, mid-range, and wide angle; in Contact, the concept of Iris is extended with similar imagery on 18 monitors (nine on either side), with images switching from screen to screen.
24. TV as a Creative Medium (exhibition brochure), (New York: Howard Wise Gallery, 1969), n.p.
25. Richard Kostelanetz, "Artistic Machines," Chicago Review, Vol.23, No.1 (1971), p. 124.

2015년 12월 5일 토요일

기생 미학

크리틱-칼을 보다가 이런 글을 발견.
우윤진이란 분이 쓴 <기생의 미학: 전투를 떠난, 내부로부터의 파열>.
요새 유행하는(? 할지도 모르는?) 방법론이다. 일단 메모해 둔다.

http://ewsngod.nayana.kr/zexe/newnet413/11510

http://para-sites.org/

http://yunjinlameiwoo.com/

2015년 11월 27일 금요일

AMO, 바코드 깃발 Barcode Flag (2001)

EU Barcode
http://oma.eu/projects/eu-barcode

렘 쿨하스의 건축 사무소 AMO가 디자인한 EU의 깃발, <EU 바코드> (2001)이다. 디터 르세이지가 이케바나(일본식 꽃꽂이) 미학이라고 불렀는데 이유를 알 것 같다. EU의 정치적, 문화적, 경제적 입장이 여기에 담겨있다고 할 수 있다: 자유민주주의와 다문화주의와 자본주의의 결합.

2015년 8월 24일 월요일

Joan Jonas, Organic Honey's Visual Telepathy, 1972/1994

당당히 전시장에 서있는 우리 여보(organic honey).

비디오 스틸컷. 아까 그분임. 혹시 들고 있는 게 꿀통인가

악..어느 책인가 논문에서 organic honey를 '유기농 꿀'이라고 해놔서 그냥 무의식 중에 그런가보다 했는데 작품을 보니 '살아있는 여보야의 시각적 텔레파시'..같은 느낌이잖아. 저 추장같이 생긴 구조물이 문제의 여보. 어디더라 '유기농 꿀'(입에는 착착 달라 붙는다.) 꽤 유명한 사람 책이었는데. 검색해보니 예컨대 이런 데도 그렇게 써놨네:

플랫폼 2010 블로그: http://blog.naver.com/platform_org/110096433297
어느 기사: http://www.newswire.co.kr/newsRead.php?no=606380

생각해보면 유기농 꿀이 조나스의 또 다른 자아라니...유기농 꿀이 텔레파시를 보낸다는 게 좀 이상하잖아.으컄ㅋㅋ

"As example, in “Organic Honey’s Visual Telepathy” (1972), one small mirror, perhaps 8” x 10”, leans against the wall. Its skewed angle captures a scene that includes drawings of Jonas’s dog Sappho, the green silk dress that Organic Honey wore, video cameras, monitors, and photographer’s lights. The frame captures the usual retinue from Jonas’s early days—Organic Honey was her “erotic electronic seductress,” a sexily clad, ultra-feminine mystic who was the antithesis of the boyish, low-key attire of Joan’s everyday and the star of her early work. Today, the symbols exist at two levels. One as a series of elements to be explored by the viewer individually, and two as the concise essential scene of the past captured in the mirror." (source: http://www.brooklynrail.org/2004/02/artseen/joan)