Vanishing Act 刘勃麟的隐身术

December 9, 2020 2020年12月9日

In the fall of 2005, Suo Jia Cun—Beijing’s art village—was ordered to be demolished by the local government. The residents were furious, including artist Liu Bolin, who considered the village home. Despite the outcry, the village was quickly reduced to piles of brick and concrete. Liu, unlike other residents, decided against voicing his frustration, at least in a verbal sense. He instead covered himself in paint, camouflaging with the rubbles he once called home. His disappearance speaks to the idea that, by razing his home, the person who he once was also erased.

This performative piece was a creative turning point for Liu, who previously worked as a sculptor’s assistant. From that point forth, this vanishing act would become the sole focus of his artistic endeavors, which has now culminated in a decade-spanning series that meditates on the relationship between individuals and the world at large titled Hiding in the City.


时间拔回 2005 年的秋冬之交,北京索家村国际艺术营一片肃然。当地遭到政府的遏令强拆,让不少安家于此的艺术家们深感愤慨,刘勃麟也是他们其中一员。曾为艺术家遮风挡雨的栖身之地,转眼变成断壁残垣,人作为个体的情绪在现实面前显然无力,一刻间四下哗然。刘勃麟在众人中选择了无声的反抗方式 —— 他双脚伫立在残垣断壁之上,将颜料在全身涂绘成身后的景象,画面的主角隐形在背景中,好像自己的一部分灵魂与索家村一同废去。对于雕塑背景出身,并在当时从事雕塑创作的刘勃麟而言,索家村隐身的作品无疑是一次创作上的突破,引发人们对现实和人之间关系的思考,也开启了刘勃麟一系列长达十余年的作品系列  ——《城市迷彩》。

Throughout the series, Liu is dressed in plain attire and painted from head-to-toe to assimilate with the surrounding setting in true chameleon fashion. Without close scrutiny, he can be tough to spot in the photos. “With my partial invisibility, I look to invite discussion on the meaning of existence within certain contexts, along with the connection between a person’s inner world and reality,” he explains. “In my works, I represent everyone.”


画面上,刘勃麟的面庞和身穿的军装被涂上厚厚的颜料,让颜色与背景不尽相同,有时需要仔细辨认才能看出人物的轮廓。刘勃麟解释说道:我希望通过这种若隐若现的形式,来探讨人在特定场景下存在的意义,以及人的精神层面与现实之间的联系。作品中的我可以代表任何人。

Becoming invisible isn’t that simple. When planning one of his vanishing acts, Liu studies the scene to decide where he’ll stand within the composition. Once that’s decided, he must remain stationary as an assistant paints him to match the environment. Depending on the complexity of the surrounding scene, this means standing still for hours or more—his longest project took four full days.

But aside from the amount of time needed, the location can also affect the level of difficulty. When working outdoors, weather conditions can be major hurdles. To date, Liu considers the toughest project as the one that took place in front of the Beijing National Stadium in 2009. Under a brutal snowstorm where temperatures sat firmly below 0 degrees Celsius, he stood still while paint froze atop his skin as they worked. “The longer you do something, the better you want to do it,” he says. “You want to overcome the challenges, and defy the limitations imposed by destiny itself.”


想要在身上作画并实现隐身的效果并不是一件容易的事。在确定好背景之后,刘勃麟做的第一件事是构图,固定好人物和相机的角度及位置。然后一动不动地配合助手,完成身上的绘画。倘若身后的背景简单,通常几个小时就可以完成一幅作品;如果背景较为复杂,则需要原地站立很久,刘勃麟最长一次创作甚至持续了四天的时间。而室外创作则需要克服更多困难,还要结合光线、天气等客观因素。

2009 年刘勃麟在北京鸟巢前完成的作品,被他描述为最艰难的一次经历,创作现场漫天大雪,最高温度不过零度,颜料甚至瞬间在皮肤上凝固。而对于十五年的创作经历而言,刘勃麟说:做一件事的时间越长,就越想把一件事做好,激发出与困难和命运抗衡的斗志。

Born at the end of the Cultural Revolution, Liu bore witness to China opening itself up to the outside world. He saw firsthand the transformation of Chinese culture and the country as a whole. These experiences have given him a certain perspective and insight into the different sides of the country. After the demolition of Suo Jia Chun, his invisibility series was extended to address a variety of issues he’s observed within Chinese society, making use of settings that range from supermarkets and newsstands to abandoned warehouses and entire skylines.

In Ramen Noodles, for example, he calls attention to the scandal in which big-name instant noodle brands in China were discovered to have used fluorescent agents that cause cancer. In this piece, he disappears among supermarket shelves stacked neatly with the country’s most popular instant ramen brands. Through this, he reminds consumers that brand-name recognition and pretty packaging doesn’t offer any safety guarantees—there’s plenty you simply don’t see. No matter the subject matter, Liu’s art has remained uncompromising, adamant about sparking discussion and critical thought on matters he finds important.


生于文化大革命末期,刘勃麟是目睹中国从荒谬封闭逐渐走向开放的一代人,这也让他敏感地洞察到社会现状以及文化环境中日益凸显的矛盾。索家村之后,刘勃麟将创作延伸到社会和生活的方方面面,从超市、报亭到废弃工厂和各种地标性建筑等场景纷纷出现在作品中。其中一幅名为《方便面》的作品,他将自己隐身在超市中方便面的货架上,以此来回应方便面包装荧光门事件。以此发散开去,他也希望可以通过这样的方式,提醒人们注意隐匿在食品光鲜亮丽的包装背后,依然潜在的安全问题。回望第一部在索家村完成的作品,反抗、反思与不妥协的精神,被一直延续了下来。

A spirit of defiance is the common denominator across Liu’s work. Hiding in front of a factory’s lumber pile, he casts a critical gaze at the relationship between man and nature; camouflaging with magazine racks, he confronts today’s oversaturation of media and its contribution to indecision; and blending in with famous works of art, he questions the connection between people and art. “An artist has the responsibility to continuously push boundaries and oppose the status quo so that they can bring something new to the table,” he says. “By challenging conventions and perception, I want to question the validity of the things we’re accustomed to.”

Topical matters and real-life events are constant fonts of inspiration for him. Pop culture, natural disasters, and even human evolution have all served as creative fodder. “As a Chinese artist, I’m interested in furthering the heritage of Chinese art, but I also travel around the world, paying attention to the global zeitgeist, and the cultural differences that divide people,” Liu says. “Doing this, I can observe from a more subjective perspective, tap deeper into my creative depths, and see the world with more clarity.”


如此细究一番,便会感觉到刘勃麟的作品携带着某种秘而不宣的“挑战性”。他会隐身在伐木堆和工厂前,用作品挑战人与大自然环境的关系;会站在杂志前,挑战当代社会中人在纷繁的文化世界中无法抉择的困境;也会站在艺术品前,向艺术品与人之间的联系发起冲击。刘勃麟说:艺术家的职责之一就是要挑战艺术的边界和既有的模式,来建立新的审美模式。挑战我们约定俗成的概念和看法,我会把我们习以为常的背景重新拿出来质疑他的正确性。

生活中的刘勃麟经常思考身边正在发生或已经发生的事件,文化经典、灾难、人类进化等问题,是他经常在作品中思考的方向。他人为这种思辨能力是艺术家需要具备的基本素质,而在作品中引起更多人的思考是他创作的初衷,他说:作为中国艺术家,我要完成中国艺术里的传承,我又在全球游走,关注全球的文化现象和人类文明程度的落差和问题,这样,我会不断让自己抽离开,也会更冷静的审视这个世界。

Being an avid globe trotter, Liu has kept extensive documentation of his travels, and he’s fed all of his observations back into his art. As such, his art has found audiences across the world, being showcased in exhibitions in Paris, New York, Milan, Rome, and more. His Chinese identity and heritage are hardly ever a point of focus for viewers or curators, as there’s a universality in the themes that he works in. “For the past decade, I’ve looked to understand different cultures around the world,” he says. “So now, I hope my work can speak to all of humanity, therefore, I’ve decided to become a global artist, not just a Chinese artist.”


刘勃麟游走于世界各地,并记录下随处让他可供思考的议题,随之带入自己的艺术创作中,他的作品也因此享誉全球。巴黎、纽约、米兰、罗马等许多国家的画廊都曾展览过他的作品。但他的作品并非以其国人的身份和中国元素而闻名,其题材本身和人类命运的主题显然更令人侧目。他说:过去十多年里,我将自己浸泡在世界的文化中,我希望用自己的作品于全人类对话。因此,我给自己的定位是一个全球的艺术家,而不仅仅是中国艺术家。

Most of Liu’s time is now spent working full-time as a university professor, but Hiding in the City is still far from over. He constantly reminds himself to stay grounded and continue broadening his worldview. “Humans are part of the universe, and all of the information and energy we output stem from cosmic vibrations,” he says. “As individuals, staying levelheaded and accepting the things that come your way is all we can hope to do. To put it simply, become who you’re destined to become.”

Liu’s works are ultimately a reminder—if we have the courage to face ourselves and the world head-on without compromising our core beliefs, then there’s no need to be afraid of being unseen.


现在,刘勃麟除了在大学任教之外,还会坚持这一系列的创作。他时刻提醒自己需要冷静且思辨地面对整个世界,他说:“人是宇宙的一部分,所有的信息、频率、都来自于这个神秘的宇宙震荡。我们作为个体,保持冷静来接引本来你就具有的东西就很好了。简单的讲,让自己成为应该成为的自己。” 隐形的是人,唤醒的是我们的心。刘勃麟的作品仿佛在告诉我们,时刻保持清醒面对自己、面对世界,而不被其他事物消耗殆尽,才能脱 “隐” 而出。

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Contributor: Pete Zhang


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供稿人: Pete Zhang

Recollection Pierces the Heart 回忆刺穿心脏

December 7, 2020 2020年12月7日

Much of our cultural vocabulary is rooted in belief systems that have constantly evolved throughout the centuries. In the Chinese language, the term used to describe the cause-and-effect of events is encapsulated in the Buddhist phrase, yīnguǒ (因果). The good fortune of making acquaintance with a like-minded person is regarded as yuánfèn (缘分), another expression borrowed from Buddhism. Such language, despite being derived from religion, is at the fundamentals of a secular society.

Chen Tianzhuo, born in 1985, belongs to a generation growing up within such a society but simultaneously experiencing a belief vacuum permeating its intellectual and cultural life. The search for spirituality is often accompanied by adapting rituals, belief systems, and mythology to contemporary understanding and needs.


在中文里,“因果”与“缘分”二词都起源于佛教。前者描述的是事件起因和结果;而后者则指与志趣相投的双方有幸邂逅。我们的语境中,不少字词都源于宗教文化,但已深深扎根于世俗社会。

1985 年出生的陈天灼,正是在这样的社会里成长的一代人,但在知识和文化方面,却又是生活在一片信仰的真空中。人们在精神追求方面,往往会因应现代生活的理解和需要,对宗教仪式、信仰体系和神话作出调整。

In his recently concluded exhibition, Recollection Pierces the Heart, Chen collated a kaleidoscope of icons and symbols from various religions, remodeling them into a visual vernacular that can be understood by the youth—which includes spraypaint scrawls and nods to rave culture. The painted works of the series are solely based on a recent trip to Tibet. In one painting, a barren tree branch is strewn across the scenery while a real stone protrudes from the bottom of the frame, a jarring element designed to disrupt the tranquility that the majestic mountain ranges originally evoked. But even more surprising is perhaps the three Chinese characters, wúmíng xíng (無名行), which translate to “Anonymous, Journey,” haphazardly scrawled against the sky-blue backdrop like amateur graffiti.


在他的展览《回忆刺穿心脏》中,陈天灼整理了一系列宗教符号和手势,加入了墙面喷绘和点赞文化等,将它们重塑成青年人可以理解的“视觉白话”。这系列的绘画作品源于他最近一次的西藏之行。在其中一幅画中,一根干枯的树桩横穿整个画面,还有一块真石头则从画面下方突出来。这些不和谐的元素打破了雄伟山景原有的宁静氛围。但更令人意外的是画面上的三个汉字“無名行”(意为“无名的旅程”),歪歪斜斜地写在蓝色天空上,就像随意的涂鸦一样。

Deeper into the heartland of the plateau and Chen’s imagination, five white stupas—Buddhist structures that house sacred reliquary—come into view. The gold of the stupa echoes the sandy hue of the arid land. Similar to the previous painting, crude graffiti markings are scribbled across the image: there is a message, one from Buddhist scriptures, written in Chinese atop the craggy terrain: birth, old age, death. The cycle of life.

Inhabiting the plateau are animals of the high altitude. In another painting, Chen’s tableau sees Tibetan mastiffs roaming around a temple ruins on which an image of a lama was painted. Unlike an icon that arouses awe in the passers-by, the lama assumes an awkward, comical expression with unproportionate facial features. The irreverent lama portrait, when alongside the sloppily drawn totem-shaped graffiti that covers the foreground, doesn’t feel all that strange. These works, contrasting the gravitas of a spiritual pilgrimage with lazy graffiti art, are a reminder that travelers like himself are tainting sacred lands such as Tibet by bringing a piece of their own urban, consumerist culture when they visit.


进入高原的中心地带,陈天灼的想象也变得更深入,五座白色佛塔(用于存放圣骨的佛教建筑)映入视野,金色佛塔顶与干旱土地相互呼应。与之前的作品一样,这幅画中也出现了粗劣的涂鸦符号,在崎岖的峭壁上,写着一条中文佛教经文:“生、老、死”,寓意生命的循环。

在高原生活着一些特别的动物,譬如在另一幅画中,陈天灼画了在寺庙遗址上游荡的藏獒,遗址上还画着一个喇嘛画像。不同于人们常见的那些严肃的喇嘛形象,画中的喇嘛有着夸张的五官,露出尴尬、滑稽的表情。这幅不敬的喇嘛肖像四周是一些胡乱涂画的图腾,充斥着画面的前景,以至于喇嘛画像看上去显得毫不突兀。这些作品将严肃神圣的元素与随意的涂鸦艺术相结合,似乎在提醒人们,像他这样的游客,正用自己带来的城市消费主义文化,玷污西藏这片圣地。

Elsewhere in the exhibition, a low display table hosts a row of 3D-printed figurines. Video-game protagonists of the future merged with mythical creatures of unknown origin. There is a cyberpunk aesthetic that somehow blends seamlessly into designs that draw from Japanese anime, Chinese folklores, and Hindu myths. With influences culled from such a wide range of sources, it’s difficult to pinpoint precise origins.

One figurine is shown with his tongue stuck out, a characteristic that could be either attributed to Kali, the goddess of death and time in Hinduism, or the spirit escort to the underworld from Chinese grandmas’ tales. He wields a sword engraved with serpent dragons while thrashing tentacles resembling reptilian tails emerge from beneath his robe. Another figurine with long hair and Caucasian features brandishes a  thorned quarterstaff. His combative stance is a striking contrast with the vines and flowers winding up his legs, elements that typically symbolize evoke gentleness, innocence, or purity.


在展览另一端,摆放着一个展示台,里面是一排 3D 打印的雕像。未来的电子游戏主角与神秘的神话生物糅合在一起,将网络朋克美学无缝融入日本动漫、中国民间传说和印度神话的图案符号。如此宽泛的取材,令人难以精确定义作品的灵感来源。

其中一个雕像伸出舌头,其灵感可能是印度教的死亡和时间女神迦梨(Kali),也可能是中国民间传说中护送亡灵的使者。这个雕像挥舞着一把刻有蛇龙的剑, 同时长袍下面扭动着像动物尾巴一样的触角。另一个雕像有着一头长发和白种人的五官,挥舞着布满棘刺的长棍,双腿缠绕着藤蔓和鲜花,这些元素通常象征着温柔、纯真或纯洁,这与他准备作战的姿态形成了鲜明对比。

The closer one examines these 3D models, the more visual references come to mind: Ao Guang, the Dragon King of the West from The Journey to The West, an elf from the fantastical world of J. R. R.  Tolkien, a samurai of ancient Nara, and more Even established religions, folk customs, and shamanism appear in various forms. Chen’s mix-and-match method of combining these disparate symbols and icons is his way of repackaging beliefs to fit snugly with today’s cosmopolitan taste.


仔细端详这些 3D 雕像,你会联想到更多不同到角色:《西游记》中的海龙王敖广、托尔金笔下魔幻世界里的精灵、古代日本奈良的武士,以及各种宗教、民俗和萨满教的元素。陈天灼将这些截然不同的符号和元素混搭在一起,以现代视角重新包装各种宗教信仰。

Such an approach is especially evident in his lightbox portraits. One lightbox depicts a man with three faces,  another one with upper rows of replicated teeth, conjuring imagery of multi-faced, multi-limbed wrathful gods, such as Vajrabhairava in Tantric Buddhism. All of these deities are heavily bejeweled with allegorical motifs from Chinese folk traditions, such as dragons, auspicious double-knots, peonies, and more. And yet, despite the time-honored symbols decorating the figures, they are void of the awe-inspiring qualities of the celestial beings. The palette of red, magenta, neon green, and hot pink is borderline gaudy, exacerbated by the tattoos on their foreheads and torsos  With large swathes of riotous colors and intricate patterns dominating the frame, not an inch of negative space is left.


这种创作理念在他的灯箱肖像画中尤为明显。在一幅灯箱画中,他描绘了一个有三张脸的男人,另一幅灯箱画上长着一排复制的牙齿,令人想起那些有着多张面孔、肢体繁多、神情凶狠的神灵,譬如密宗佛教中的金刚大威德。这些神像糅合丰富的中国民间传统图案,如龙、象征吉祥的如意结、牡丹等。然而,虽然布满历史悠久的符号,但这些画像却不像传统神灵那种令人敬畏。画面中充满各种大红、洋红、荧光绿和亮粉色,加上人物前额和身体上的纹身,令画面显得近乎花里胡哨;狂乱色彩与复杂的图案主宰着整个画面,不留下一寸空白。

It is hard to say if Chen is looking to create a simulacrum of the urban reality for us, or if he’s aiming to renovate our conventions of faith into consumables. The near-sacrilegious representation of sacred themes is part of his ongoing search into the notion of perception, an exploration of how people understand originality, universality, and more importantly, traditions.

As author James Baldwin once observed,  “it is absolutely inevitable that when a tradition has been evolved, whatever the tradition is, that the people, in general will suppose it to have existed from before the beginning of time and will be most unwilling and indeed unable to conceive any changes in it. They do not know how they will live  without those traditions which have given them their identity.” The origin of most traditions is centuries behind us, and with the onset of technology, we are moving further away from them. In the modern day, what are we holding onto that can still be considered original and ancestral? Chen’s works perhaps lend a glimpse to the possibilities of an answer.


很难定义陈天灼的作品是为我们创造了城市现实的模拟幻影,还是将人们的信仰演绎成现代的消耗品。他以近乎亵渎式的方式来诠释神圣主题,这也是他对认知理念的不断探索之一,以此来探讨人们如何理解独创性、普遍性以及传统。

正如美国作家詹姆斯·鲍德温(James Baldwin)所说: “当一种传统演化而成后,无论这种传统是什么,大众总会认为这种传统起源于人类存在之前,并且不愿意也无法想象对这种传统作出任何变化。人们无法想象失去这些传统后的生活,因为正是这些传统赋予了他们身份。”大多数传统的起源于多个世纪之前,随着科技的发展,我们离传统已经越来越远。在今天,还有什么是真正原创的、千古流传下来的东西呢?陈天灼的作品或许能让我们一窥可能的答案。

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Contributor: Ashley Shen
Chinese Translation: Olivia Li


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供稿人: Ashley Shen
英译中: Olivia Li

A Woman’s World 女性的美,不是为了诱惑

December 4, 2020 2020年12月4日
Caribbean Sunset (1981) 46.8 x 61 cm / Acrylic on board 《Caribbean Sunset》(1981) 46.8 × 61 厘米 / 板上丙烯颜料

The 1970s in Japan started with a women’s liberation movement that aimed to overturn the repressed role females had in society. Before then, a male perspective had long defined femininity and how women should dress, act, and think. At the forefront of the transformative wave were the Harumi Gals, who bore new ideas that opposed how women were expected to behave in a man-dominated society.

These girls, however, are not of flesh and blood. They’re airbrush paintings by Harumi Yamaguchi, originally conceived as part of an ad campaign for PARCO, an iconic Japanese department store, of which she led alongside a small group of other women. The retail chain was the epitome of fashion and youth culture during the 1970s, 1980s, and 1990s in Japan.


20 世纪 70 年代,日本女性解放运动兴起,旨在推翻女性在社会中长期受压抑的地位。一直以来,人们从男性视角来定义女性气质,以此约束女性的着装、举止和思想。而 Harumi Gals 正是站在这次变革浪潮最前沿的先驱,她们带来全新的思想,反对以男性主导的社会对女性的约束。

但这些女孩却非血肉之躯,而是由山口晴美(Harumi Yamaguchi)创作的一系列喷枪画。这些角色最初是她和其他女性艺术家一起为日本著名百货公司 PARCO 创作的广告。在 20 世纪 70、80 和 90 年代,PARCO 百货是日本时尚和青年文化的象征。

Red Blouson (1985) 51.5 x 42 cm / Acrylic on board《Red Blouson》(1985) 51.5 x 42 厘米 / 板上丙烯颜料
Soft Heart (1979) 60.5 x 51.5 cm / Acrylic on board《Soft Heart》(1979) 60.5 x 51.5 厘米 / 板上丙烯颜料

Yamaguchi’s work contributed to turning PARCO into a social phenomenon. With smooth and curvy bodies, expressive eyes, and fleshy lips, her girls convey a bold sensuality, not aiming to seduce, but one that comes from within, born from the pure joy of being a woman. They also appear alone or among other women—not a man in sight. They live in a woman’s world.

“What Parco looked for in clients was an ‘independent woman.’ Someone who’s not just following a fad, but a person with their own opinions. I was always aware of this whenever I was painting a woman,” Yamaguchi says.


山口晴美的作品让 PARCO 百货掀起了一场社会运动。她所创造的女性形象身材曼妙、眼神生动、双唇丰满,散发着大胆的性感魅力;但这种性感并不是为了诱惑,而是来自她们内心作为女性那种纯粹的骄傲和喜悦。这些女性形象要么单独出现,要么和其他女性一起,总之不会出现男性的身影,仿佛她们生活在一个只有女性的世界里。

“PARCO 百货的目标客户是独立的女性,有主见、绝不随波逐流的女性。我在画每一个女性形象的时候,总是会特别注意这一点。”山口晴美

说道。

Poolside (1978) Acrylic on board《Poolside》(1978) 板上丙烯颜料
Peeking Lady (1980) 50 x 70 cm / Acrylic on board《Peeking Lady》(1985) 50 x 70 厘米 / 板上丙烯颜料
Dryer (1977) 46.3 x 65 cm / Acrylic on board《Dryer》(1977) 46.3 x 65 厘米 / 板上丙烯颜料

The garments her women wore represent the trends in 1970s and 1980s Japan. The style was often outdoorsy and sporty, with garments made of new synthetic fabrics and in bold colors, mirroring the style of icons like Jennifer Beals, in the classic Flashdance, or Jane Fonda in her workout VHS series. Short bikinis and lingerie are common recurrences. These women have a healthy and playful relationship with their bodies, not shy in baring skin. On their faces, intense blush, eyeshadow, eyeliner, mascara, and contrasting lipstick work in tandem to emphasize their fierce expressions.

They don’t pretend that they’re not symbols of female consumerism; the commercial side of the works is evident. Still, instead of products, it’s a lifestyle they’re selling. “I produced advertisements from the perspective of inviting a wide range of new women to live as ‘healthy and independent women,” Yamaguchi says.


她笔下的女性打扮时髦,演绎着 20 世纪 70、80 年代的日本时尚趋势。她们的造型大多数为户外运动风:创新的化纤面料、大胆的色彩,颇似电影《闪舞》(Flashdance)里的詹妮弗·比尔斯(Jennifer Beals),或是简·方达(Jane Fonda)在运动课程 VHS 录影带中的造型,短款比基尼和贴身内衣也是常见的造型。这些女性自信地展现自己的身体,丝毫不会感到羞涩。她们抹上浓浓的腮红、眼影,画上眼线、睫毛膏,涂上鲜艳夺目的口红,彰显自己无所畏惧的个性态度。

但同时,她们从不掩饰自己作为女性消费的符号;这些作品的商业意图总是显而易见。尽管如此,这些广告推销的不只是产品,更是一种生活方式。“创作这些广告时,我的想法是号召更多女性成为更健康和更独立的女性。”山口晴美说道。

Coca Cola (1981) 47.3 x 64.6 cm / Acrylic on board 《Coca Cola》(1981) 47.3 x 64.6 厘米 / 板上丙烯颜料
Rouge (1981) Acrylic on board《Dryer》(1981) 板上丙烯颜料
Megaphone (1975) 45 x 61.7 cm / Acrylic on board《Megaphone》(1975) 45 x 61.7 厘米 / 板上丙烯颜料

An unmistakable feature of her girls, even though created in Japan, is that they look nothing like Japanese women. Yamaguchi reveals that she always strived for universality. “I paint figures of unknown nationality because I think people around the world will receive it with more universality than if I painted specifically Japanese faces,” she says.

They might not have a defined nationality, but most of them are Western-looking. Perhaps it’s an attempt to liberate them from the expected qualities of a Japanese woman: modesty, politeness, and compliancy. Likely, It was also to distinguish from Kawaii, or the ‘cute’ culture, that also gained popularity in Japan in the 1970s.


虽然她笔下的女性形象是面向日本消费者而创作的,但五官看起来却不像日本女性。山口解释这是因为她一直努力让作品拥有更广泛的普遍性。“我创作时不会给人物角色设定特定的国籍,因为我觉得比起画充满日本特色的面孔,这样模糊国籍的形象更易获得世界各地观众的共鸣。”她解释道。

虽然没有明确的国籍,但这些女性形象大多都是西方面孔。这或许是为了鼓励日本女性挣脱社会对她们的预期:谦虚、礼貌、守规矩;也可能是为了摆脱日本在 20 世纪 70 年代盛行的“卡哇伊”文化。

Lying on Ice (1979) 51.5 x 59.8 cm / Acrylic on board《Lying on Ice》(1979) 51.5 x 59.8 厘米 / 板上丙烯颜料
Plastic Hose (1976) 61.2 x 64 cm / Acrylic on board《Plastic Hose》(1976) 61.2 x 64 厘米 / 板上丙烯颜料
PARCO Grand Bazaar (1979) Acrylic on board《PARCO Grand Bazaar》(1979) 板上丙烯颜料

Born in the Shimane Prefecture in 1941, Yamaguchi grew up in post-war Japan, witnessing a moment of political and economic reconstruction. “After the war, the adults changed the educational system enormously. Freedom became the most precious substance in the postwar educational reform. My behavior was born naturally. I was free to create,” she says.

Graduating from the Tokyo University of the Arts, Yamaguchi was a pioneer in using airbrush painting in Japan, making it popular through her posters and adverts. It’s a technique based on air pressure, in which the painter sprays liquid paint into a surface, leaving no visible streaks or strokes. It allows outstanding shades and smooth transitions of colors and a realistic result. To delineate the shapes, the artist uses stencils and applies the last details and touches freehand.


山口晴美出生于 1941 年的岛根县,经历过战后的日本,目睹了政治和经济的重建过程。“战争结束后,人们对教育体系进行改革。追求自由成为战后教育改革中最重要的事情。我的创作理念也是自然形成的,我可以自由地创作。”她说道。

从东京艺术大学毕业后,山口成为日本最早一批使用喷枪创作的人,并通过她的海报和广告作品,使喷枪画流行开来。使用喷枪画创作时,需要利用空气压力,将颜料喷射到画布上,这种媒介在作画时不会留下一笔一划的痕迹,可以更好地呈现不同色调,实现色彩的平滑过渡,形成写实的绘画风格。艺术家在描绘轮廓时,需要使用模版,再徒手补充最后的细节。

Look & See (1976) 35.5 x 40 cm / Acrylic on board《Look & See》(1976) 35.5 x 40 厘米 / 板上丙烯颜料

In the advertising world, it is not uncommon to see pictures of well-kept and beautiful women. Still, they’re often represented as loving family members, cleaning and preparing for the household or are sexualized to attract the male gaze. The Harumi Gals are unique. Their eye contact and expression seem standoffish towards this male gaze as if stating that, with them, women are the ones observing, and not the other way around.


在广告世界里,身材姣好的美女很常见。然而,大多数时候,这些女性要么以顾家的形象出现,在清洁和做家务;要么一身性感打分,以此来吸引男性。但 Harumi Gals 却不一样。她们目光冷淡,似乎对男性的凝视毫不在意,令人感觉像是她们在凝视男性,而不是男性在凝视她们。

Tropical Fish (1976) 72.3 x 51.6 cm / Acrylic on board《Tropical Fish》(1981) 72.3 x 51.6 厘米 / 板上丙烯颜料
Formula Car (1976) 48.3 x 34 cm / Acrylic on board《Tropical Fish》(1981) 48.3 x 34 厘米 / 板上丙烯颜料

Advertisements have a strong capacity to change individual perspectives and affect society. Images can stir up emotions and change the status quo, consciously or unconsciously. The Harumi Gals contributed to changes in the Japanese mindset in the late 20th century, empowering women to aspire for liberation. Still today, they’re relevant. Not just Japan, but the entire world still needs their confidence and fierceness. “Even though we think we reached equality, there are countless situations where women are not in the same ballpark as men. We should continue to aim for true gender equality,” Yamaguchi says.


广告能改变人们的观点,影响整个社会;而图像能在自觉或不自觉间,激发人们的情绪,改变社会现状。Harumi Gals 的出现,影响了 20 世纪后期日本人们的想法,鼓励更多女性解放自我。直到今天,她们仍然在发挥着影响。不只是日本,整个世界都依然需要她们的自信与无畏。“虽然有人认为我们已经实现两性平等,但在很多时候,女性与男性的地位仍然是不平等的。我们应该继续争取真正的性别平等。”山口晴美说道。

Like our stories? Follow us on Facebook and Instagram.

 

Instagram: @harumigals

 

Contributors: Tomas Pinheiro, Lucas Tinoco
Chinese Translation: Olivia Li
Images Courtesy of NANZUKA


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Instagram: @harumigals

 

供稿人: Tomas Pinheiro, Lucas Tinoco
英译中: Olivia Li
图片由 NANZUKA 提供

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Flashes of Inspiration 街头怪谈

December 2, 2020 2020年12月2日

Sometimes you need to leave home in order to rediscover it. Thai photographer Kanrapee Chokpaiboon, having done just that, now has an easily identifiable style, one that makes use of a harsh, on-camera flash, a cast of curious characters, and a healthy dose of humor. His body of work, filled with images of his hometown and locales across the globe, is captured with a unique brand of intimate spontaneity.


有时候,或许当人们离开故土,才能重新发掘家乡的更多意义。对于泰国摄影师 Kanrapee Chokpaiboon 来说正是如此,在周游世界之后,他个人的拍摄风格逐渐清晰了起来:强曝光的相机内置闪光灯,记录下引人入胜的人物角色,外加一些幽默。镜头下的泰国以及其他国家,充满着一种独特的亲密与即兴感。

Chokpaiboon has kept a camera close by since high school, shooting his friends out skating and performing reckless stunts. He then went on to start a successful production company in college, but he never felt content with his work. There was always something missing. Once he moved to New York, however, a new world of possibilities opened up for him.


Kanrapee 从高中起就一直随身携带相机,捕捉滑板朋友们大胆的特技动作。后来在大学里,他又成立了一家制作公司,虽然很成功,但这份工作未能让他获得满足感,总觉得缺少了什么。直到搬到纽约生活,一个全新的世界仿佛在他面前打开。

The three years he spent in New York were completely dedicated to taking photos. “I shot every day, but it started to get repetitive for me,” Chokpaiboon recalls. “I had the skill, but I couldn’t find my ‘voice.’”

Conversing with other photographers in the city helped steer him in the right direction. He discovered artistic merit in the flash, learned how to craft a cohesive visual narrative, and found inspiration in fashion editorials. “New York is where every artist wants to be at least once in their lives,” he says. “It spurs innovation. People just don’t care so you can do or be whatever you want.”


三年的纽约生活,他全身心地投入到摄影领域。Kanrapee 回忆道:“我每天都会按按快门,但慢慢我开始感觉有些循规蹈矩。虽然掌握了一些不错的摄影技巧,但我始终无法找到自己的特色。”

在与纽约的其他摄影师交流过后,他慢慢找对了方向。他发现了闪光灯的艺术魅力,学会了如何用视觉打造连贯的叙事方式,并尝试从时尚摄影中获取灵感。他说:“每一个艺术家一生中至少要来纽约生活一次。这是一座激发创新的城市。没有人对你评头论脚,所以你可以做任何想做的事情,成为自己想要成为的人。”

In New York, Chokpaiboon focused on street photography. Under his shutter, everyday scenes were infused with a surreal aura; kids playing in a fire hydrant with the water backlit by the sunset; a group of firefighters swallowed by darkness, lit only by their reflective gear despite the daylight above; seagulls and falling snow glowing in the darkness of a deserted Coney Island beach. He captured the wide breadth of what New York has to offer with a carnival-like glee.


随后,Kanrapee 开始在纽约专注于街头摄影。在他的照片中,日常场景多了一层超现实的光环:迎着夕阳的逆光,孩子们在消防栓附近嬉闹;日光下,一群被黑暗吞没的消防员,在反光的外套下他们的轮廓若隐若现;在黑暗荒凉的科尼岛海滩中,海鸥和落雪熠熠夺目。他的照片带着嘉年华式的欢乐气氛,也展现了纽约生活的方方面面。

His travels later took him to Varanasi, India, one of the most important cities of Hinduism, where worshippers believe they can find salvation by dying and being cremated there. In his series The Good Place, Chokpaiboon captures the city and its people with his typical off-the-cuff approach and brilliant colors. Despite the cultural significance of the city, he presents it with a lighthearted humor. There’s an upside-down cardboard cutout being carried along the Ganges, a man dressed in all purple seemingly walking on water, and a hedgehog being held by an ash-covered man with a diabolic smile. “Varanasi is one of those places where old traditions are well preserved,” he says. “Their beliefs and faiths are strongly present and incorporated into their daily lives. I wanted to tell my own version of what I’ve seen there.”


后来,他旅行到印度瓦拉纳西,那里是最重要的印度教城市之一,当地教徒们相信人死后在这里火化就能获得救赎。在系列作品《The Good Place》中,Kanrapee 以他一贯的即兴抓拍风格和通亮的色彩,记录下在这座城市生活的人们。虽说这是一座具有重要宗教意义的城市,他依然选择诙谐幽默的方式来呈现:倒置的纸板模型沿着恒河漂流;穿着紫色衣服的男人仿佛行走在水面上;涂满石灰的男人手拿一只刺猬,面上露出邪恶的笑容。他说:“瓦拉纳西是一个将古老传统保存完好的地方。人们的信念和信仰深深融入到他们的日常生活中。我想用自己的方式,讲述我在那里的所见所闻。”

During his time overseas, street photography started to pick up steam back home in Thailand as well. Although it wasn’t well recognized when he left, it’s now quite popular, as evidenced by photographers like Tavepong Pratoomwong and groups like Street Photo Thailand, which he’s a proud member of. “It’s so easy to take photos now and street photography is something that newcomers can explore right away, so there are many emerging new styles,” Chokpaiboon says. But it also helps that his homeland is so charismatic.


出国旅行期间,街头摄影的接受度在泰国也越来越高。而在他当初离开的时候,街头摄影还没有像现在这般盛行。现在,泰国涌现了一批像 Tavepong Pratoomwong 等摄影师和 Street Photo Thailand 之类的摄影团体。“现在摄影相对于过去方便多了,几乎所有人都能在街头按几下快门,同时也出现了很多新的摄影风格。”Kanrapee 说道。但街头摄影还有一个吸引人们的原因,那就是泰国街头的无穷魅力。

“When I returned home, it was like I came back with a new set of eyes, and I started seeing and appreciating scenes that once I thought of as really mundane and ordinary,” Chokpaiboon says. “I started finding the mismatching contrasts between people, places, things, and actions, capturing them as I saw them.” He’s been compiling these shots in his Raw Thai series, which mostly consists of charming but unconventional portraits that mostly avoids showing a subject’s face in its entirety. There’s an aunty with a purple beehive hairdo, two mysterious human figures in the street covered entirely by ocher-yellow fabric, and a gap-toothed man with a wide grin, the off-white color of teeth seemingly matching his yellow tuxedo. Then there’s a dog with purple fur, a fake palm tree desecrated by dog pee, and a hand with two thumbs.


Kanrapee 说:“回国后,我的双眼像焕然一新,开始学会发现和欣赏那些以前我觉得平凡无奇的生活场景。我开始留意那些突兀又抢眼的人物、环境、事物和行为,在发现的一瞬间用镜头捕捉下来。”他最近一直在创作《Raw Thai》系列,其中大部分是有趣的人物肖像,不落俗套的风格,其中大多数的照片所呈现的都是不完整的人物面部:一个顶着紫色蜂窝头发型的阿姨;街上两个披着黄赭色布料的神秘人;露出大大笑容的男人,稀疏的白色牙齿与黄色的燕尾服相得益彰;还有紫色毛的小狗、布满狗尿痕迹的人造棕榈树,以及长了两根大拇指的手掌。

One of the great things about street photography is its randomness. Even with skills and patience, a photographer still needs a healthy bit of luck. Chokpaiboon says he’s learned to roll with the unpredictability of the genre: “I used to pressure myself to go out to shoot and get a good photo every day. But now I only go out when I feel like it and it’s ok if I don’t get anything. It inspires me to go out and enjoy that time. It turns out that I found better scenes and subjects this way.”


街头摄影的魅力之一在于其随机性。即使有再多的技巧和耐心,要拍摄一张好的照片,摄影师仍然需要一点运气。Kanrapee 说自己学会了接受街头摄影的不可预测性:“我以前经常强迫自己每天出去拍一张好照片。但现在一切随缘,即使没有拍到一张好照片,我也觉得无所谓。摄影激励我多出去走走,好好享受那段时间。我发现这样反而更容易捕捉到有趣的场景和拍摄对象。”

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Website: www.kanrapee.com
Instagram
: @kanrapee.chok

 

Contributor: Mike Steyels
Chinese Translation: Olivia Li


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网站: www.kanrapee.com
Instagram
: @kanrapee.chok

 

供稿人: Mike Steyels
英译中: Olivia Li

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