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captive nation 在 張國耀 Chong Kok Yew Photography Facebook 的精選貼文
2016中國大陸連州國際攝影年展 (2016 LIANZHOU FOTO, China )
再凝望-台灣當代攝影的新視野 (Yet Another Gaze – A New Horizon for Contemporary Taiwanese Photography) (海報設計 / 湯詠棉)
策展人 / Curator : 沈昭良 (Chao – Liang Shen)
藝術家 / Artist : 李立中 (Li - Chung Lee) – 神遊 (Space Out), 李岳凌 (Yehlin Lee) – 黑暗聆聽(Listening to the dark), 李雅妍 (Ya - Yen Lee) – 俄頃的呢喃 (Flash of Whispering), 杜韻飛 (Yun - Fei Tou) – 生殤相(MEMENTO MORI), 陳以軒 (I - Hsuen Chen) – 遍尋無處 (Nowhere in Taiwan), 陳伯義 (Po - I Chen) – 遺留 (Remains), 陳淑貞 (Shu - Chen Chen) – 婚移全家福 (Interracial marriage family portrait), 黃建樺 (Chien - Hua Huang ) – 編碼者 (Transcoder), 羅晟文 (Sheng - Wen Lo) – 白熊計劃 (White Bear), 蕭又滋 (Arron Hsiao) – 列車計畫 (Train Project) 。
開幕導覽 / Guided Tours : 2016. 11. 20 / PM : 18 : 30 - 19 : 45
地點 / Location : 二鞋厂3、5 展示区 / Shoe Factory - Display Area 3 & 5
展期 / Duration : 2016. 11. 19. - 12. 9
http://www.lianzhoufoto.com/exhibition.aspx
再凝望 - 台灣當代攝影的新視野
文 / 沈昭良
台灣整體藝術創作的發展,自1987年解除戒嚴令以來,明顯透過對於歷史、土地的溯源,聚焦在更為貼近現實的議題建構與意識盤整上,援引生命、生態、環境、城市、空間、能源、消費、權力、殖民、國族、全球化、後工業與內在探索等個別或複合紋理,進行兼具結構性與時代性的回應與提問。
其中,攝影創作的發展,自然也在這種內外衝擊的交流轉向中,一方面逐步調整視覺語法,一方面扎根於在地關注、全球論述與數位融合的基礎上,透過直視景物、排除 / 貫徹個人情感、對於生命哲理與存在價值的探究、關注人類與環境間的議題,數位材料技術的引用,以及大尺幅或視覺群化展示等等形式特徵,具體產生了各式發想自現實題材,時而宏觀遠眺,時而微觀凝視的創作。
此次的<再凝望-台灣當代攝影的新視野>展,則是在上述的發展脈絡下,針對台灣內部,相對具備特定方向與論述的攝影創作內容,所進行的集結與梳理。包括杜韻飛(Yun-fei Tou)的「生殤相」 (MEMENTO MORI),藉由西方藝術史裏的肖像語境,拍攝台灣數家公立收容所內的流浪犬,於安樂死當日的最後身影。在觀看與被觀看、主體與客體的轉換中,以接近人身大小的作品展示,探討人類與他者間的支配與宰制關係。羅晟文 (Sheng-wen Lo)的「白熊計劃」 (White Bear),則是透過在全球各地所拍攝,人類圈養的白熊與其所處的人造環境,進而延伸人與自然環境、動物圈養及動物權等命題。
陳以軒 (I-hsuen Chen)的「遍尋無處」(Nowhere in Taiwan),主要描述自身因為留學而經歷了反向的文化衝擊,在非純粹風景與城市景觀的曖昧交界,透過公路攝影,不自覺望向孤立疏離的自我身影。李岳凌 (Yehlin Lee)的「黑暗聆聽」(Listening to the Dark),試著將抽像聽覺做為視覺書寫的因子,隨著攝影,徘徊在日沒微光的幽暗邊界。李雅妍 (Ya-yen Lee)的「俄頃的呢喃」 (Flash of Whispering),則是藉移動在都市裏的無預警遭遇,透過直覺反射式的隨機抓拍,一方面回應來自城市街頭的呢喃召喚,一方面探索周遭景物與自身靈魂間的密碼囈語。
陳淑貞 (Shu-chen Chen)的「婚移全家福」 (Interracial marriage family portrait)系列作品,內容聚焦在外籍配偶的家庭合照。藉由她們所居住的空間、內部陳設與神韻樣態,進一步思考異國婚姻在語言、文化、習慣乃至於信仰的融匯上,可能的和諧與曲折。蕭又滋 (Arron Hsiao)的「列車計畫」 (TRAIN PROJECT)則是搭配高速閃光燈,以無差別的隨機方式,拍攝快速行進中的列車車廂,呈現個體在封閉空間與人群中的精神樣態。陳伯義(Po-i Chen)的「遺留」(Remains)系列,主要拍攝台灣自1949年起至1960年代,來自中國大陸各省的國民黨部隊及眷屬所居住的眷村,在拆遷後現場所遺留的物件,藉以回溯在大時代下的顛沛遷徙,所隱含的政治、社會、族群與認同議題。李立中(Li-chung Lee)的「神遊」 (Space Out),則是針對現今台灣廟宇內部的空間採集,探索靈界的空間配置在現代化進程中,展現的特異與多元組合。
另外在數位攝影的創作實踐上,黃建樺(Chien-hua Huang )的「編碼者」(Transcoder),透過詼諧馳騁卻猶如社會縮影的樂園,試圖在社會形態、生存機制與角色身份的相互指涉中,折射出人們對於世界的想像與追尋。
最後,期望透過<再凝望-台灣當代攝影的新視野>-這個群展,階段性描繪,在全球當代攝影的發展進程中,台灣新世代攝影創作者的凝望和步履。
Yet Another Gaze – A New Horizon for Contemporary Taiwanese Photography
By Chao-liang Shen
The evolution of the creation of art in Taiwan as a whole has been calling for an answer to the structural questions of the times since Martial Law was abolished in 1987. Undoubtedly, through tracing back to the sources of history and the origin of the homeland, artists have been able to focus on agendas that are closer to reality and the correction of ideology, leveraging individual or compound cases of life, ecology, environment, the city, space, energy, consumption power, authority, colonization, nation, globalization, post-industrial revolution, and inner searching.
Amid these topics, the development of photography naturally echoes the aforesaid internal and external shocks and changes, and different visual languages have gradually been generated. Moreover, photographers have begun to plant their creative roots in the combination of local focus, global discourse, and digital convergence. These concepts are characterized by direct view, including and excluding one’s emotions, combing through life philosophy and the value of existence, addressing human-environment relations, borrowing digital material or techniques, large-scale pieces, conceptual grouping, and so on. All of these have led to concrete creations inspired by real-life topics in views both macro and micro.
The “Yet Another Gaze – A New Horizon for Contemporary Taiwanese Photography” exhibition collects and combs through the aforementioned context, featuring Taiwanese photography pieces with specific angles or arguments. MEMENTO MORI by Yun-fei Tou presents euthanasia in a couple of public animal shelters in Taiwan with the images of the stray dogs on the last day of their lives through portrait works in the style of western art history. Switching roles between the gazing and the gazed-upon, or the subject and the object, the influx of true-to-size photography works probe the dominance relationship between human beings and others. White Bear by Sheng-wen Lo, on the other hand, discusses topics extending to animal rights and captive breeding from the interactions between human and Mother Nature through images, taken all over the world, of captive white bears and the artificial environment in which they are fenced.
Nowhere in Taiwan from I-hsuen Chen mainly illustrates the photographer’s reverse culture shock after returning home from studying overseas. On the vague line between atypical sceneries and city landscape, the photographer looks into his own isolated and lonely shadow. Listening to the Dark by Yehlin Lee attempts to write visually through the abstract sense of hearing. The photographer has been wandering along the dim boundaries in the low light of sunset with his camera. Flash of Whispering by Ya-yen Lee is a collection of reflective snapshots as the response to the summons of the city streets. The images are the code-talk of her surroundings and her soul.
Interracial marriage family portrait by Shu-chen Chen features portraits of foreign spouses and their family in Taiwan. Through representation in details of their facial expressions and living space and interior decorations in their families, Chen’s images demonstrate both harmony and conflicts reflected in the contrasts of their languages, culture, habits and regional beliefs. TRAIN PROJECT by Arron Hsiao uses high-speed flash to engage in a “shooting spree” to capture moving trains. The photographer intends to show the psychological states of individuals in a confined space and among crowds. Remains from Po-i Chen mainly shoots the things left behind by the families of KMT troops who moved from various provinces in China to Taiwan from 1949 to 1960 in their military villages after the demolition and relocation of the military communities. The photographer reviews the historical journey as well as hidden political, social, racial and identity debates. Space Out from Li-chung Lee focuses on picking up of pieces of space in Taiwanese temples to build his narration of the bizarre and diverse combination of space planning of the invisible world in modernization.
On the implementation and practice of digital photography, Transcoder by Chien-hua Huang seeks the refraction of people’s imagination and wants of the world through inter-references of forms of society, the survival mechanism, and role/identity playing in humorous ways, as if society were an entertainment park.
In conclusion, I hope that the group exhibition “Yet Another Gaze - New Horizon of Contemporary Taiwanese Photography” can bring together the creative momentum of the new generation in Taiwan to portray the gazes and steps of the stage we are now at as part of the progress of global modern photography.
captive nation 在 陳儀君 Facebook 的最讚貼文
我問美國友人Mark,他要我做做功課,就會知道為什麼是這個結論了「Trump, Clinton and the Culture of Deference」
By。Shelby Steele。Nov. 7, 2016 7:23 p.m. ET
The current election—regardless of its outcome—reveals something tragic in the way modern conservatism sits in American life. As an ideology—and certainly as a political identity—conservatism is less popular than the very principles and values it stands for. There is a presumption in the culture that heartlessness and bigotry are somehow endemic to conservatism, that the rigors of freedom and capitalism literally require exploitation and inequality—this despite the fact that so many liberal policies since the 1960s have only worsened the inequalities they sought to overcome.
In the broader American culture—the mainstream media, the world of the arts and entertainment, the high-tech world, and the entire enterprise of public and private education—conservatism suffers a decided ill repute. Why?
The answer begins in a certain fact of American life. As the late writer William Styron once put it, slavery was “the great transforming circumstance of American history.” Slavery, and also the diminishment of women and all minorities, was especially tragic because America was otherwise the most enlightened nation in the world. Here, in this instance of profound hypocrisy, began the idea of America as a victimizing nation. And then came the inevitable corollary: the nation’s moral indebtedness to its former victims: blacks especially but all other put-upon peoples as well.
This indebtedness became a cultural imperative, what Styron might call a “transforming circumstance.” Today America must honor this indebtedness or lose much of its moral authority and legitimacy as a democracy. America must show itself redeemed of its oppressive past.
How to do this? In a word: deference. Since the 1960s, when America finally became fully accountable for its past, deference toward all groups with any claim to past or present victimization became mandatory. The Great Society and the War on Poverty were some of the first truly deferential policies. Since then deference has become an almost universal marker of simple human decency that asserts one’s innocence of the American past. Deference is, above all else, an apology.
One thing this means is that deference toward victimization has evolved into a means to power. As deference acknowledges America’s indebtedness, it seems to redeem the nation and to validate its exceptional status in the world. This brings real power—the kind of power that puts people into office and that gives a special shine to commercial ventures it attaches to.
Since the ’60s the Democratic Party, and liberalism generally, have thrived on the power of deference. When Hillary Clinton speaks of a “basket of deplorables,“ she follows with a basket of isms and phobias—racism, sexism, homophobia, xenophobia and Islamaphobia. Each ism and phobia is an opportunity for her to show deference toward a victimized group and to cast herself as America’s redeemer. And, by implication, conservatism is bereft of deference. Donald Trump supporters are cast as small grudging people, as haters who blindly love America and long for its exclusionary past. Against this she is the very archetype of American redemption. The term “progressive” is code for redemption from a hate-driven America.
So deference is a power to muscle with. And it works by stigmatization, by threatening to label people as regressive bigots. Mrs. Clinton, Democrats and liberals generally practice combat by stigma. And they have been fairly successful in this so that many conservatives are at least a little embarrassed to “come out” as it were. Conservatism is an insurgent point of view, while liberalism is mainstream. And this is oppressive for conservatives because it puts them in the position of being a bit embarrassed by who they really are and what they really believe.
Deference has been codified in American life as political correctness. And political correctness functions like a despotic regime. It is an oppressiveness that spreads its edicts further and further into the crevices of everyday life. We resent it, yet for the most part we at least tolerate its demands. But it means that we live in a society that is ever willing to cast judgment on us, to shame us in the name of a politics we don’t really believe in. It means our decency requires a degree of self-betrayal.
And into all this steps Mr. Trump, a fundamentally limited man but a man with overwhelming charisma, a man impossible to ignore. The moment he entered the presidential contest America’s long simmering culture war rose to full boil. Mr. Trump was a non-deferential candidate. He seemed at odds with every code of decency. He invoked every possible stigma, and screechingly argued against them all. He did much of the dirty work that millions of Americans wanted to do but lacked the platform to do.
Thus Mr. Trump’s extraordinary charisma has been far more about what he represents than what he might actually do as the president. He stands to alter the culture of deference itself. After all, the problem with deference is that it is never more than superficial. We are polite. We don’t offend. But we don’t ever transform people either. Out of deference we refuse to ask those we seek to help to be primarily responsible for their own advancement. Yet only this level of responsibility transforms people, no matter past or even present injustice. Some 3,000 shootings in Chicago this year alone is the result of deference camouflaging a lapse of personal responsibility with empty claims of systemic racism.
As a society we are so captive to our historical shame that we thoughtlessly rush to deference simply to relieve the pressure. And yet every deferential gesture—the war on poverty, affirmative action, ObamaCare, every kind of “diversity” scheme—only weakens those who still suffer the legacy of our shameful history. Deference is now the great enemy of those toward whom it gushes compassion.
Societies, like individuals, have intuitions. Donald Trump is an intuition. At least on the level of symbol, maybe he would push back against the hegemony of deference—if not as a liberator then possibly as a reformer. Possibly he could lift the word responsibility out of its somnambulant stigmatization as a judgmental and bigoted request to make of people. This, added to a fundamental respect for the capacity of people to lift themselves up, could go a long way toward a fairer and better America.
Mr. Steele, a senior fellow at Stanford University’s Hoover Institution, is the author of “Shame: How America’s Past Sins Have Polarized Our Country” (Basic Books, 2015).
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