3/6: The Mirror Stage by Simon Fujiwara (2012 Shenzhen Sculpture Biennale)

To celebrate the opening of the 2012 Shenzhen Sculpture Biennale, which opened last Saturday, all this week I’ll be posting texts that I wrote for the catalogue of said exhibition. This is the third of the six pieces I wrote, this time about Simon Fujiwara’s religious experience in front of a work of art and the work’s life within the world.

“The Mirror Stage”

Performance, 2012

What does our experience of art tell us about ourselves? We might experience the meaning and value of art through our understanding of the work of the ‘genius artist,’ or in a superlative experience that overwhelms us, an ecstatic appreciation, a moment of bliss. These understandings are essentially subjective but have become part of the mythology of Art’s work in the world, to make up in some way for its lack of practical use perhaps. As such the validity and value of these understandings cannot be taken at face value.

“Epiphany” is the word used to describe artist Simon Fujiwara’s experience in the mid-‘90s, standing in front of a large colour-field painting by artist Patrick Heron, then on display at the Tate St Ives (an outpost of the Tate Gallery in Britain). Although this event is apparently what set Fujiwara on the road to becoming an artist, we are also led to believe that, rather than a particularly spiritual epiphany, this case of revelation was a sexual one – Fujiwara’s realisation of his own homosexuality.

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2/6: Un Tour d’Horizon by Kelly Schacht (2012 Shenzhen Sculpture Biennale)

To celebrate the opening of the 2012 Shenzhen Sculpture Biennale, which opened last Saturday, all this week I’ll be posting texts that I wrote for the catalogue of said exhibition. In this, the second of six pieces, I look at a piece whose extent may not be immediately apparent in the gallery.

“Un Tour d’Horizon”

Installation and Performance, 2011

“Un Tour d’Horizon” – a French idiom having the meaning of a quick reflection upon the various perspectives of a topic. This is the exclamation made by a viewer upon experiencing this installation/performance work by Belgian artist Kelly Schacht.1 And, to that end, this work literally provides itself with a number of viewers of the ‘installation,’ thereby creating its own demonstration of a number of ‘perspectives.’ However, distinct from ourselves as an independent ‘audience’ per se, these viewers are part and parcel of the piece having been engaged by the artist to remain looking at the ‘installation.’ The ‘installation’ (in this case) being a layered set of minimal white sheets attached to the wall in front of the viewers.

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1/6: Adhãn by Haroon Mirza (2012 Shenzhen Sculpture Biennale)

To celebrate the opening of the 2012 Shenzhen Sculpture Biennale, which opened last Saturday, all this week I’ll be posting texts that I wrote for the catalogue of said exhibition. First up: Haroon Mirza’s piece that is represented with a video in Shenzhen, but in reality is a rather complex installation, as I’ve tried to describe.

“Adhãn”

Installation, 2009

The elaborate installations of artist Haroon Mirza analyze the formation of sound and noise as a cultural and social mechanism as much as a mechanical one. The various parts of the piece Adhãn build into a work that touches on the way music and noise produce and communicate meaning in context with other objects. The cultural results of these productions of meaning hold particular significance for the artist, especially (as in this case) the role they play in religious and secular society.

Created following a visit to Pakistan in 2007–8, Adhãn reflects the artist’s research into the “uneasy role music plays in the Islamic faith”,1 the title referring to the call to prayer performed by the Muezzin, an official in a mosque. The installation is made up of seemingly disparate objects with their workings and formative elements insistently exposed, as is common in Mirza’s work. Various old items of furniture support or become part of the process of the piece, including a long, low cupboard with integral lamp at one end. Next to the cupboard sits a radio tuned to static, whose aerial pokes up into the canopy of the lamp. The lamp flickers in tandem with music coming from a small TV set at the other end of the cupboard, causing the radio’s interference to modulate in sync with these pulses. The TV is broadcasting an acoustic session by musician Cat Stevens from 1971, who famously converted to Islam some years after the recording, changing his name to Yusuf Islam in the process, so creating a direct link to the recent history of the Islamic faith within the piece.

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Various visions (wall text for Facing East group show)

A wall text for a group show of Chinese artists which opened last Tuesday at Ausin Tung Gallery in Melbourne, Australia. Just brief introductions to the various artists involved.

Facing East: Chen Hangfeng, Gao Weigang, Ji Wenyu & Zhu Weibing, Pu Jie, Ren Bo, Wu Daxin, Wu Junyong, You Si, Zhang Bojun.

Ausin Tung Gallery, Melbourne, Australia

24 April – 2 June, 2012

screenshot from Untitled by Ren Bo

Facing East presents the broad range of contemporary art from Chinese artists, covering the continuing presence of China’s deep traditions, the ambiguity of the connections between recent history and daily life, and the place of Chinese society on a precarious balancing point between the influx and outflow of social and culture tides.

To “face East” is essentially an act of looking from “here” to an “other” culture, with both sides often conveniently proscribed as monolithic. The assumptions based on this starting point are such common occurrences that we perhaps don’t give them a second thought. Over the years the theories of Post colonialism have developed the idea of the periphery, away from the hegemonic “West,” but equally away from an assumption of a coherent “East.”

China is but one part of this “East” and within China there are many developments, fast and slow, which afford a myriad of images and perspectives. Like any society, China is in continual development, and—if we are paying attention—continually subverts our assumptions about it.

In Facing East we see works by recent generations of artists, living out their own internalised and internationalised histories and cultures in vivid and vibrant ways, taking on or discarding influences as openly as they reflect or reject their own.

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