Yunnia Yang

末日感性:臺灣新媒體藝術展(2015.09.26-11.15北美館展出)

末日感性:臺灣新媒體藝術展
策展人:楊衍畇
參展藝術家:
林珮淳/ 吳季璁 / 黃贊倫 / 黃致傑 / 陳依純 /張徐展

展期: 2015.09.26 (六) ~ 2015. 11.15 (日)
地點: 台北市立美術館E展覽廳(B1)

開幕:2015.09.25 (五) 下午2點

The Homecoming Exhibition from WRO Media Art Biennale 2013 “The Apocalyptic Sensibility: The New Media Art from Taiwan”
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Curator: Yunnia Yang

Partcipating Artists:
Lin Pey-Chwen/Wu Chi-Tsung/ Huang Zan-Lun/ Scottie Chih-Chieh Huang/ Chen I-Chun/ Zhang Xu-Zhan

Exhibition Period: 2015.09.26 (Sat.) ~ 2015. 11.15 (Sun.)
Exhibition Venue: Taipei Fine Art Museum E Gallery(B1)

Vernissage:2015.09.25(Fri. ) 2 pm

東歐最大規模的新媒體藝術節「波蘭媒體藝術雙年展」(WRO Media Art Biennale) 2013年以「創新價值」(Pioneering Values)國際徵件,策展人楊衍畇以「末日感性」主題回應創新非必然是前衛的領航者,反思科技對於人的生命意義與影響更為重要,主辦單位從1500多件作品中精選出吳季璁的「水晶城市002」與林珮淳的「夏娃克隆啟示錄」、「夏娃克隆肖像」於波蘭展出,吳季璁以「水晶城市002」榮獲波蘭媒體藝術雙年展首獎- 藝術雜誌評論與編輯大獎(WRO 2013 Award- Award of Critics and Editors of Art Magazines)。「末日感性:臺灣新媒體藝術」波蘭返國展將呈現「末日感性」策展意念的全貌,林珮淳、吳季璁、黃贊倫、黃致傑、陳依純、張徐展六位藝術家以新感性思維看待科技文明,處於消費主義與媒體社會影響的我們將會有更深刻的感受與省思。

To celebrate the 50th anniversary of the birth of electronic art, the 15th WRO Media Art Biennale takes ‘Pioneering Values’ as the focal theme of the international competition. Among 1500 works in the open call, the Taiwanese artists Wu Chi-Tsung ’s ‘Crystal City 002’ and Lin Pey-Chwen’s ‘ Revelation of Eve Clone ’, ‘Portrait of Eve Clone’ are selected with the curatorial concept ‘ The Apocalyptic Sensibility’ of the Taiwanese curator Yunnia Yang. She responds to ‘Pioneering Values’ that being innovative is not necessarily an avant-garde pioneer, it is more crucial to introspect the meanings and the influences that technology brings human beings. The Homecoming Exhibition from WRO Media Art Biennale 2013 ‘The Apocalyptic Sensibility: The New Media Art from Taiwan’ will give a complete picture of the curatorial philosophy ‘ The Apocalyptic Sensibility’ with the works of the six Taiwanese artists:Lin Pey-Chwen , Wu Chi-Tsung ,Huang Zan-Lun, Scottie Chih-Chieh Huang, Chen I-Chun , and Zhang Xu Zhan. They look into the technologized civilization with new sensibilities so that we will have deeper perceptions and contemplations about the consumerism and the media society which we live in.

策展論述
Curatorial Philosophy

人類文明史上的先驅者具有前瞻性的遠見與實踐的魄力勇氣,如為人類盜火的普羅米修斯,敢於承受眾神之怒,將黑暗的現狀轉化成明日的光明。如今二十一世紀的科技文明是前人所無法想像的前衛與創新,這個進程中大幅度地改善人類生活,由解決問題到滿足慾望、激發想像力,或是突破界線、挑戰未知,先驅者的角色一直是領航者衝鋒陷陣,但也可以是個反思者,當過度擁有與高度發展科技,眾人是否能理性使用科技,又能感性地將科技、自然與人性完美調和?

In the human civilization, the pioneers express their foresighted visions and courage to make their dreams come true. As the Greek mythology of Prometheus, the cultural hero dares to offend the Gods to steal fire for human beings and to turn the darkness into the brightness. The role of a pioneer has been always regarded as a pilot who leads ahead, but he might be a critical thinker. Under the excess obsession and the advanced development of technologies, could the human beings employ technologies rationally, as well as create the harmonious relations between technology, nature and humanity?

2012年馬雅末日預言激起全球觀眾的關注,末日主題的電影與文本向來就存在於流行文化中,對末日的想像似乎並不影響人類生活的正常步調,也不至於造成全面性的恐慌。十九世紀末對末世的想像揉合愛情、性慾、死亡,誕生了頹廢美感的「新藝術」,即便是瀕臨死亡的生命仍是要享受生命中最美好的情愛,耽溺於末世的浪漫情懷。21世紀對末日的想像,歸因於全球化、媒體化、科技化,即時同步地傳送在觀眾面前的災難現實,現實取代了想像,末日情境正是現今人類的處境,末日想像反倒成為另一種生存選項,想像人類隱退到心目中所想要的桃花源,或是逃離現實避居於虛構的網路世界中。班雅明認為後現代文化是人類文明中最為末世的再現,將進步視為風暴災難,預見高度科技文明背後的隱憂,是另一種人文感性的偏廢。末日情結或許是一種對人類命運的轉機,對未來的看待不是絕對的確定性,也不是肯定的光明面,曖昧神祕的不確定正是人類當下所面對的感受。危機或許即是一種轉機,當進步不再是人類文明發展唯一的選項,創新價值也不再意謂著走在時代尖端的領導地位,末日情結所引發的感性與反思將會改變新世代對進步的價值觀。

The 2012 Apocalypse of Mayans has gained attentions from the global audience. The theme on the Apocalypse has existed in our popular culture, such as films, novels and comics. It seems that the apocalyptic imagination doesn’t give so much impact to the normal life of human beings and doesn’t cause any overall panic. In the end of the 19th century, the apocalyptic imagination fused love, sex and death together, giving birth to the decadent aesthetics of ‘ Art Nouveau’. It is the point of no return for the contemporaries to enjoy the best love in the life and to indulge in the fin-de-siècle romanticism even if they were confronting the death. Owing to the globalization, mediatization world, and technologization, the apocalyptic imagination in the 21st century is influenced by the simultaneous real-time transmission of the disasters; the reality replaces the imagination. The apocalyptic condition is namely the current situation of the human beings. The apocalyptic imagination might be regarded as an alternative for the survival issue: imagining the human beings to retreat to the utopia land we desire or escape into the virtual world. Walter Benjamin presumed that the postmodern culture is the most apocalyptic representation in the human civilization, regarding the progress as a storm. He predicted that the secret worries behind the advanced development of technologies might be the negligence and even negation of the human sensibility. The Apocalyptic complex is probably a turning point for the destiny of human beings. The attitude to the future is neither absolutely certain, nor positively on the bright side. The ambiguous and enigmatic uncertainty is exactly the perception the contemporaries are experiencing right now. The crisis might be a chance! As the progress is not the only option for human beings to take in the human civilization, ‘Pioneering Values’ doesn’t mean to play the leading role in the age. The sensibility and the critical thinking that the Apocalyptic complex has caused will change the new generations’ values to the progress.

對進步的憧憬是源於對美好人生的渴望,大眾媒體與消費文化大行其道,致使當代人類對物質生活的慾望過大,擁有可見的浮華表象卻復加顯現內在精神的匱乏與孤寂,林珮淳以啟示錄中的夏娃形象為靈感創造隱喻慾望本質的「夏娃克隆」,以人工生命的形式不斷複製己身與維繫生命,觀者的凝視是她的養份,當觀者意識到這層詭異的視覺關係,無法自拔她魅惑的身影,唯有保持距離始能抑制內在騷動。數位媒體所構築的虛擬世界與人際聯結,為當代孤寂找到暫時的療癒出口,亦擴增對未來世界的想像,不置可否的是當代人類的真實人生亦受制於這不可見的精神寓所,吳季璁巧妙地將過度消費棄置的塑膠盒子轉化成「水晶城市」,非僅柔性諷喻當今的消費文明,亦喚起觀者重新審視物件的本質與美感,仔細體會科技媒體所構築的世界,有著某種如生命的律動感,亦如晶體般蔓延生長。抗拒慾望的增生何其難,日復一日內心交戰與自我妥協的過程猶如一場生存儀式,黃贊倫的「副本」道出這無奈的輪迴困境,進食是維繫生命的本能,慾望卻是本我過度的張顯,影片中兩頭鹿人慢速地自殘吞食,自虐犧牲成為慾望法則,這樣的人性會將人類文明帶往何處?陳依純三部錄像作品「美好的日子」、「曲水流豬」、「很幽默-災難的剎那想像」在音樂盒配樂襯托下的影像,反映著媒體以甜蜜謊言催眠觀眾,掩飾處處危險的生活環境,一旦災難發生,三分鐘聚焦熱度過後,大眾與媒體失憶,而當事人身心永難抹滅的傷痛無法阻止悲劇重演。媒體影響力無遠弗屆,如同水能載舟、亦能覆舟,張徐展以「陰極射線管的神秘儀式」隱喻媒體恣意操控集體意識,被剝奪自由意志的大眾猶如槁枯空虛的軀殼,消弭意異之聲尋求同一,潛藏著扼殺創意想像的危機。該如何為此般困境解套,追求進步的意念過於傾向以人為主體來思考與環境、宇宙的關係,人定勝天、征服宇宙是西方主流價值觀,反璞歸真、天人合一具有東方精神的思維,回歸自然的純粹審美關係是黃致傑在「種子鏡像」與「光器」中意圖尋回的樸質感動,前者傳達自我鏡像與蒲公英影像交疊生成的樂趣,如同欣賞大自然之美,觀者心生愉悅之情;擬仿植物莖脈的「光器」在光影變化下呈現其結構之美,讚嘆大自然秩序美感之際,人類應深思該如何謙恭以對。

The human beings’ longing for the progress originates from the expectation of a better life. Owing to the overwhelming influences of mass media and consumerism, the contemporaries have more desires about their own material life, possessing more visible luxury and lacking more spiritual life. Inspired by the concept of Eve in the Book of Revelation,Lin Pey-Chwen creates ‘ Eve Clone’ as an incarnation of desire itself, cloning herself and sustaining her life in the form of artificial life. The gaze of a viewer is her nutrient. As the viewer notices this uncanny visual relationship, he couldn’t help gazing at her enchanted images. Only if he keeps certain distance from her, he could repress his inner disturbances. The virtual world and the community connections that digital media constructs is not only a temporary spiritual healing place for the loneliness of the contemporaries, but also an imaginative expansion of future world. Undoubtedly, the contemporary real life is manipulated by this invisible spiritual domain. Wu Chi-Tsung transforms masterly the plastic boxes that the human beings overconsume and dispose of into ‘Crystal City’, not merely ironizing implicitly the contemporary consumerism, but also waking up the viewers to review the essence and the beauty of an object. They will find there is a lifelike rhythm as a crystallization. We all know how hard it is to resist one’s desire. The process of one’s inner battle and self-compromise day after day is like a ritual of survival. Huang Zan-Lun’s ‘Double’ implies this helplessly repetitive dilemma. Ingestion is one’s life instinct, but desire is the overexpression of one’s id. In the video ‘Double’, two human-deer hybrids automutilate and cannibalize each other; the sadomasochistic sacrifice becomes a law of desire. Nowhere such humanity leads human civilization to. In the three videos ‘Beautiful Day’, ‘The Piggy Song’, and ‘Very Funny – An Instant Imagination of a Disaster’ created by Chen I-Chun, the images under the incidental music sounding like a music box implies that the media hypnotizes the audience with sweet lies to cover up the dangers everywhere in our living environment. Once an incident has happened after a while, the instant attentions fade away as if the public and mass media get amnesia collectively. However, the physical pains and the psychological traumas victims never can get over with are not able to stop repeating the tragedy itself. The ubiquitous impacts of the media are like water that bears the boat is the same that swallows it up. Zhang Xu Zhan’s ‘Ritual of Cathode Ray Tube’ implies that the media manipulates collective consciousness so recklessly that the public deprived of the free will has nothing left but an empty corpse; eliminating the discordant voice to search for the conformity hides the crisis of killing creativity and imagination. How could we get out from such a dilemma? The notion of achieving the progress inclines to think about the relationship between human beings and the universe involving human subjects. The notion such as ‘Man is the master of his own fate’, ‘ Man can conquer the universe’ is of the Western mainstream values; ‘Return to innocence’, ‘Harmony between man and nature’ is the thinking with oriental spirit. The pure aesthetic relations of returning to nature is that Scottie Chih-Chieh Huang intends to retrieve the simple touching moments in his works ‘Dandelion Mirror’ and ‘Light Machine’ . In the former work, he conveys the pleasure of the overlapping of one’s mirror image and a dandelion’s image, as the appreciation of the Nature gives a viewer joyfulness. Imitating the shape of a plant’s stem, ‘ Light Machine’ shows its structural beauty under the lights and shades. Admiring the greatness of the Nature’s Order, we human beings should think over how to treat the Nature in a more modest attitude.