Saturday, April 5, 2014

ART || MIGRATION

do not asking please, why this man we could not see
his head or face, only we can see his head not face
the man face it is very
this man have a very angry face,
do we want to see the face, no, certainly not,
ugly
do not asking please, why we only see the man's back
because, they do not want to see his ugly face that's all
why not just imagine what his face like
that's much more interesting.
do not asking please, I know you want to know why we
only see one part the body.

a human head and face are not always nice to see. 

- Li Yuan Chia

Despite his trials, Li's art work continues to develop. He is invited to participate in The Other Story: Afro-Asian Artists in Postwar Britain, a survey show of twenty-four artists curated by Rasheed Araeen[Hayward Gallery, London; Wolverhampton Art Gallery; and Manchester City Art Gallery, 1989-1990], where he brings severals stands of his work to fruition.



His room contains twelve free-hanging discs supporting a large number of photographic magnetic points for the public to move (up to 350 in all),Mushroom Toys (low tables with moveable points), and Time Toys, reliefs incorporating the intermittent chimes from dismantled clocks. Writing in the catalogue, Rasheed Araeen frames Li's work, and that of the other artists in the show, within 'the process of decolonization across the world'. He pays tributes these artists who' defied their "otherness" and entered the modern space that was forbidden to them.' The significance of Li's work, in Araeen's opinion, was not merely its' "fusion" between his own culture and Modernism but its strategic location within avant-garde tradition.'Although 'without any rhetoric of opposition, is metaphorized paradigmatically. There is no concern for painterly marks or sculptural modulations. Instead the various elements of the work are placed wither on the flat surface or hung in space, not  necessarily in a fixed position but so they can be constantly shifted in a variety of arrangements manipulated by the spectator or audience. Demystification is achieved not only within the work itself but also by changing the status of the work from a single unique object to multiples.'



According to Andrew Dempsey,Hayward Gallery Assistant Director at the time, Li Yuan-Chia's and David Medalla's rooms in The Other Story are those in which people'Linger most'.

LI YUAN-CHIA: HOW FAR TO COME HOME?

Diana Yeh: art, migration and the complexity of belonging

Friday, April 4, 2014

Common people

成為蒼生一分子,首先得面目模糊,你中有我我就是你,活像一個命運共同體,僅餘一堆堆一條條未亡的生命。

自然要模糊,一旦你特立獨行,不能保持沈默,不甘心被安排被打救自己跌出來,想要做點什麼,便已脫離了蒼生族,也超越了蒼生。

因為,會說“拯救蒼生”,指責某人某黨某制度“誤盡蒼生”的,即使從蒼生來,也已站離蒼生高一點點就那麼一點點的位置,去憐憫蒼生。蒼生們最喜歡有人替他們搭這個舞台,也不耐煩分辨台上的是戲子。他們只樂於捧英雄等青天,更安於窩在台下,觀賞被打救的曙光,在等待蒼天開眼的忐忑中,獲得了作為蒼生一份子的快感。

至於那個誤盡蒼生的高台是如何搭建出來,就要問問蒼生,何以袖手旁觀,或是推波助瀾。我寧可被打成“黑五類”,也不願接受那帶著悲憫的蒼生知名,好像就只有等待,並且活該被塗炭似的。

李商隱名句“不問蒼生問鬼神”,哀漢文帝夜半請教其國師賈誼,竟然關注不靠譜的鬼鬼神神,而不取治蒼生就蒼生的經。

哀什麼哀,那些兩不分的鬼神,不正是由蒼生心連心手把手的塑造出來的。面對無解的世道,認為那就是很玄的命運,過早的認命以後,便造神造鬼,再扶植鬼神的代言人,之後,就安樂於自我感覺良好與自我感覺委屈之間。

蒼生爭取公義的能量,就耗盡在自憐的血淚史與怨恨天地不仁的怪圈裏。

蒼生誤盡蒼生,此為”共業“。

節錄:蒼生誤盡蒼生    - 都什麼時候了-