Bloody but Unbowed 死亡,终将是永恒的话题

May 25, 2021 2021年5月25日

Illustrator congming has created a cinematic world of cartoonish violence through which she broaches weighty discussions of death and identity. In one piece, her soul sits in an empty theater, smiling happily as the finale of her short life plays on the silver screen. In another, she’s surrounded by funhouse mirrors depicting different versions of herself. Coffins and angels, blood and weapons, stuffed animals and school uniforms. These images all live comfortably together across her wild body of work.


congming(聪明)的插画作品拥有黑色电影的质感,以暴力和血腥的元素,探讨着死亡和身份认同的话题。在她的一幅作品中,女生将灵魂交给空荡的剧院,她盯着银幕上放映的自己短暂的一生,嘴角露出一抹不解的笑容;在另一幅作品中,数张镜子将女生团团围住,折射出她的不同人格。由 congming 打造的异想世界里,棺材与天使,血液与武器,毛绒玩具与校服都毫无遮掩地揉捏在一起。

The 24-year-old artist was first inspired to draw by anime and manga, and she honed her skills in notebooks throughout high school in Hunan. But it wasn’t until she started university in Hangzhou and got her first tablet when her blend of comedy and horror began to take shape in her work.

The outlandish brutality of Japanese animation, Hollywood crime films, and rap videos was key in molding her signature style, which can be best described as a blend of despair and kawaii. “Bad guys cradling kittens are much more attractive than outright villains,” she laughs.


这位 24 岁的艺术家最初因为喜欢动漫而开始画画。早在湖南上高中期间,她常常在笔记本上磨练自己的绘画技巧。直到她到杭州上大学,买了自己的第一台平板电脑后,她才逐渐形成这种恐怖喜剧的荒诞风格。

日本动画、好莱坞犯罪电影和说唱 MV里的野蛮残酷,是塑造她标志性绘画风格的关键,让她的创作能将暗黑与“卡哇伊”可爱风融合地恰到好处。她笑着说:“一个照顾小猫咪的坏蛋总比彻头彻尾的恶棍更吸引人。”

Death as a theme is a near-constant, with angels rising from corpses and wandering the land of the living. Although she’s not Christian, she finds the imagery useful for depicting the idea of the soul and afterlife. “Every day we see death on the news and on social media or in our lives,” she says. “All things are equal in death. Everyone will die.” She hopes her work will help people face the idea of passing with more serenity, including herself.

Whether it’s a view from inside a coffin being buried or a body decaying through multiple stages before floating off as a formless soul, congming wants to invite more balanced discussion around the too-often taboo subject. “People’s fear of death is nothing more than a fear of the unknown,” she says.


死亡,似乎是她作品中的永恒主题:死者化作天使,在凡间徘徊游荡;亡灵与世人一同祷告……她并不是基督徒,但她觉得这些元素很适合用来描绘灵魂和来世的主题。她说:“我们每天都会在新闻、社交媒体或生活中看到死亡。在死亡面前,万物皆平等,这是生命必经的一部分。”她希望自己的作品能帮助人们(包括她自己)更平静地面对死亡。埋葬、棺材、灵魂、祷告,congming 从这些角度着手创作,希望能围绕这些禁忌话题展开更为冷静的讨论。她说:“人们对死亡的恐惧无非是对未知的恐惧。”

One form of death that’s frequent in congming’s work is suicide. In one series, a character rushes into an empty hospital hallway, crashing into a mirror and stabbing her reflection until it breaks, leaving her slumped and lifeless on the floor. “The suicide rate among Chinese teenagers is increasing and I have a lot of friends who suffer from depression. They are oppressed by society while suppressing their emotions.” To counter those trappings, she lets herself express herself freely and sees no weakness in embracing her own problems.


congming 的作品里,很常见的一种死亡形式是自杀。在一个系列作品中,女生在空无一人的医院走廊上奔跑,她撞上镜子,用尖刀不断插向自己的映像,直到映像变得四分五裂,她才疲惫不堪地瘫在地板上。“中国青少年的自杀率在上升,我身边有很多患抑郁症的朋友。他们压抑自己的情绪,同时还要遭受来自社会的压力。”为了避免陷入这些情绪陷阱,她选择自由表达想法,坦然接受自己所面对的问题。

Congming thinks a big part of the problem is that people are forced into specific roles, and they end up unable to be true to themselves. “From birth to adulthood, we have been labeled by society. We can be students, artists, parents, or celebrities,” she says. “But we rarely think about who we really are and what our life is meant for.” To visualize this frustration, one series depicts an office worker pressing his face onto a photocopier and printing paper duplicates of himself. The flimsy doppelganger travels through the city, flopping around weakly with a drawn-on smile. In another piece, someone goes on a murdering spree in a theater full of replicas.


Congming 认为,出现这些问题,很大一部分原因是人们一直被迫担任特定的角色,最终让他们无法做真实的自己。她说:“从出生到成年,我们一直被社会贴上各种标签。我们可以是学生、艺术家、父母或名人,但我们很少思考自己到底是谁,以及我们生活的意义是什么。”她的一个作品系列便很好地体现着这种颓挫感:办公室白领男将自己的面庞放在复印机上,数个纸质副本被打印而出,这些脆弱的分身散布在城市,他们带着虚假的笑容随波逐流;与此同时,另一个男人正对着剧院里的分身进行疯狂的屠杀。

Whether it be through humor or bloody gore, the message of these works is the same: don’t be afraid of going against the grain. “I want to explore the fact that each of us is unique in this world,” she says. “We’re all multifaceted and need to accept every aspect of ourselves.”


无论是幽默或血腥的元素,这些作品所传达的信息是一致的:不要害怕与社会常规背道而弛。“我想表达一个事实,那就是,这个世界上每一个人都是独一无二的。每个人都是多面的,我们需要接受自己的不同面孔。”

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Instagram: @congming33

 

Contributor: Mike Steyels
Chinese Translation: Olivia Li


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Instagram: @congming33

 

供稿人: Mike Steyels
英译中: Olivia Li

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Shanghairen 沪誌:“上海印象”

May 20, 2021 2021年5月20日
Left to right: Illustration by Yuan Sharpay, Liu Wen, and Liu Xinmei 左到右:插画师 Yuan Sharpay,Liu Wen 和 Liu Xinmei 的作品

Twenty-six million and going strong, Shanghai is a sprawling metropolis where tradition and modernity coexist. Its residents, old and young, locals and outsiders, share a frantic pace of life, each with a take of what the city means to them.

Seven years after moving to the city, French creative director Benoit Petrus still has the same sensation he had the first day. “It’s the feeling of a constant flow of energy and movement. That’s what makes this city so unique,” he says. When he arrived, it surprised him to find a leafy city, a more bucolic scenery than the dense urban landscape he was expecting. To this date, he’s still fascinated by how the trees form a canopy over some streets, especially in the Xuhui district. If he were to illustrate a magazine cover celebrating the city, that would be the sight he’d choose.

However, instead of creating his own magazine cover, Petrus invited other creatives to do so. He asked artists, illustrators, and designers who hold a special bond with the city to draw their “Shanghai moment” as a single cover page with the title The Shanghairen. Over eighty covers later, in early 2021, Petrus published a book, a fine-binding anthology of all covers up to now. It’s an ode from creative souls to the city that breeds them.


上海是一座传统与现代融合的大都市,2600万的人口还在不断增加。无论男女老少、本地人和外地人,统统投身于疯狂的生活节奏中,每个人都在感受着这座城市对他们的意义。

对于旅居上海 7 年的法国创意总监 Benoit Petrus 来说,时至今日的他仍然保留着初见上海的那种感觉。“那是一种能量和活力在不断涌动、流动的感觉,也是这座城市的独特魅力。”他说。初到上海时,他惊奇地发现这里竟然是一座绿树成荫的城市,和他想象中高楼林立的城市景观相比,更有田园气息。直到现在,他仍然会为那些街道两旁的繁茂树荫而着迷,特别是在徐汇区。如果他要为这座城市画一幅杂志封面插图,这将是他的取景框。

然而,Benoit 并没有亲自创作杂志封面,而是找了其他创意人来画。他邀请了一众与上海有着各种渊源的艺术家、插画师和设计师,把各自的“上海印象”表达成插画封面,以《The Shanghairen 沪誌》为标题。在创作了超过 80 个封面后,2021 年初,Benoit 出版了一本精装画集,展示所有封面插画,作为创意群体对这座孕育他们的城市的颂歌。

Illustration by Juan Er 插画师卷耳
Illustration by Shane Shine 插画师 Shane Shine

The idea of The Shanghairen came to Petrus when he discovered The Tokyoiter, which follows the same concept but pays tribute to the Japanese capital. As Petrus found out, there was also The Parisiener, the first of the sorts to appear in 2012. It was followed by Le Montréaler and then The Tokyoiter. “I was mind blown by the concept. My immediate reaction was, why not do it for Shanghai?” he says.

Different versions of this simple concept have also popped up in other parts of the world. Sometimes it’s an initiative that comes from a single designer, and sometimes it’s a larger group project. The Bangkokian, The Brusseler, The Petersburger… All independent from each other, yet identical in essence—inspired by the artful covers of The New Yorker.


在看到《The Tokyoiter》(《东京客》)杂志时,Benoit  就萌生了推出《The Shanghairen 沪誌》的想法。这本杂志遵循同样的理念,旨在向日本的首都城市致敬。之后 Benoit 发现原来还有 2012 年就推出的《The Parisiener》(《巴黎客》),这是首次出现的此类杂志;之后又陆续出现了《Le Montréaler》(《蒙特利尔人》),“这个概念令我眼前一亮。我的第一反应是,为什么不做一本上海主题的呢?”Benoit 说道。

在世界各地,这一概念又衍生出很多不同的版本。有时候是设计师个人发起的倡议,有时则是一个更大型的群体项目,“曼谷人”、“布鲁塞尔人”、“彼得堡人”……它们彼此独立,却又一脉相连,灵感都来自《纽约客》杂志设计巧妙的封面。

Illustration by Shi Kefan 插画师 Shi Kefan
Illustration by Luckya 插画师 Luckya
Illustration by South Island 插画师 South Island
Illustration by Weber Zhang 插画师 Weber Zhang

As the idea grew, Petrus couldn’t stop wondering what stories the artists would develop to express their feelings for Shanghai. While talking to them, his briefing was minimal: they were tasked with creating their “Shanghai moment,” which he defines as something original and unique to the city. “I could have suggested interesting topics since there’s so much to tell about this city. But it’s more fun to let them surprise you. They’re making art, so I don’t interfere,” he says.


有了这个想法后,Benoit 很好奇每位艺术家会讲述什么样的故事来表达他们对上海的感情。他向艺术家们介绍项目时非常简单:创作属于他们的“上海印象”,即这座城市的独特之处。他说:“我当然也可以提议一些有趣的主题,毕竟这座城市值得一讲的东西太多了。但我更喜欢让他们给我惊喜,这样更有趣。他们是在创作艺术,所以我不会去干涉。”

Illustration by Ju Lin 插画师 Ju Lin

The first cover came out in January 2019, created by illustrator Ju Lin who’s actually a Beijinger. She depicted a woman looking at her spectral reflection on the window with the night sky falling over Pudong’s barely lit skyscrapers. It’s an allegory to the often excruciating working hours and irregular shifts far too common due to the city’s relentless business activity.

The Shanghairen gained recognition in design and illustration circles. Petrus, who actively had to scout for artists to design covers at first, now receives submissions regularly. They come from everywhere in China, and sometimes from abroad. It’s a mixed assemblage that includes foreigners who live in Shanghai and Chinese expats, reflecting Shanghai’s diverse creative community and population, constantly in flux.


第一幅封面于 2019 年 1 月面世,由来自北京的插画师 Ju Lin 创作。她描绘了一个女人看着窗户上自己的映像,外面是昏暗夜空下的浦东摩天大楼。这幅插画表达了快节奏的城市商业活动所导致的畸形加班文化和不规律的工时现象。

《The Shanghairen 沪誌》在设计和插图界越来越受关注,Benoit 最初曾四处奔走来寻找艺术家设计封面,现在已经能定期收到投稿。稿件来自中国各地,有时也来自国外的艺术家,包括住在上海的外国人和在海外的中国人,这也折射出上海不断变化的多元化创意社区和人口。

Illustration by Fei Tufei 插画师 Fei Tufei
Illustration by James Wang 插画师 James Wang
Illustration by Nan Cao 插画师 Nan Cao
Illustration by Ioana Harasim 插画师 Ioana Harasim

“Most of the artists we feature are Chinese and based in Shanghai,” Petrus says. “Although, they’re not always Shanghainese. We’ve featured Chinese artists who study or work in the UK, US, and Europe. There are also people living in other major cities in China, such as Beijing, Chengdu, Nanjing. A few foreign artists are now living in different countries around the world too, after having lived in Shanghai.”


Benoit 说:“我们展示的作品大多数来自住在上海的中国艺术家,但不一定都是上海人,也会有在英国、美国和欧洲留学或工作的中国艺术家,或者是一些生活在其他中国城市的艺术家,如北京、成都和南京。还有一些是曾经在上海生活、现在移居世界各地的外国艺术家。”

Illustration by Bowen Tan 插画师谈博闻
Illustration by Ailadi 插画师 Ailadi

Freelance illustrator Bowen Tan reflected on his childhood memories to create his cover. He depicted men playing xiangqi, or Chinese chess, a common sight in Shanghai. “Not everyone in the group would focus on the game,” Tan says. “Some of them prefer to chat about their lives. Others would stay quiet and just smoke.” Tan points out that gathering around a xiangqi board is a priceless moment to these men, a temporary escape from their domestic and work lives. Touchingly, he includes his own father in the picture, who had passed away a few years before.

Similarly, Italian designer Ailadi expressed her amusement while seeing the relationship that Shanghai residents have with public spaces. “Two chairs and one box are enough for people in Shanghai to sip tea while playing cards or chess as if they were at the seaside. A street corner or a square is perfect for them to dance together to the sound of traditional music, tango, or macarena,” she says.


自由插画师谈博闻的封面灵感源自他的童年记忆,他画的是上海常见的下棋场景。他说:“棋盘四周的人并非都在专心看下棋,他们中有的人更喜欢和别人闲聊生活,有的人则喜欢安静地抽烟。” 谈博闻指出,对这些人来说,围在棋盘旁是一个难得的时刻,是他们暂时逃离家庭和工作生活的一种方式。令人备受触动的是,画中的人物之一是他几年前去世的父亲。

意大利设计师 Ailadi 画的是她所看到的上海人与公共空间的有趣关系。她说:“上海人只要有两把椅子和一个盒子,就可以坐下来一边喝茶,一边打牌或下棋,感觉就像在海边度假一样。只要有一个街角或广场,他们就能随着传统音乐、探戈或《Macarena》的伴奏跳舞。”

Illustration by Shane Li 插画师 Shane Li
Illustration by Lee Changxin 插画师 Lee Changxin

Shane Li depicted an elevated highway in Shanghai commonly illuminated with neon lights to express the city’s essence. “These stunning structures are like blood vessels of this fast-paced and dynamic city,” he says. 

Intimacy is a constant in the megacity. Changxin Lee‘s Shanghai moment reflects his experience living in one of Shanghai’s traditional alleyways, where, when the sun is out, there’s always laundry hanging up in public. Trousers, shirts, socks, underwear, blankets, sheets, and shoes.


Shane Li  描绘的是上海一条布满霓虹灯的高架公路,以此表达这座城市的本质。“这些令人惊叹的宏伟建筑结构仿佛是这座快节奏、活力四溢的城市的动脉。”他解释道。

在这座特大城市里,亲密是自然而然的事情。Changxin Lee所画的上海印象来自他所生活的上海传统里弄。每当太阳出来,大家都会把洗好的衣服放在外面晾晒:裤子、衬衫、袜子、内裤、毯子、床单和鞋子,各式各样。

Illustration by Peter Zhang 插画师咖喱牛
Illustration by Karen Yao 插画师 Karen Yao

Perhaps the dish best associated with Shanghai is the xiaolongbao, a steamed bun that’s more like a sack of soup. It almost requires technique to be eaten. Sometimes, when you bite it, boiling soup spills everywhere. That’s what illustrator Peter Zhang used for his Shanghai moment. “As a fan of xiaolongbao, I’ve had countless embarrassing and messy situations. My cover captures the moment when you take a bite of it, half nervous about the mess; half excited for the delicious taste to come,” he says.

From Hangzhou, Karen Yao depicts the infamous marriage market of People’s Square Park. There, elderly parents gather to find spouses for their unmarried children. “Often, marriage here is not based on love,” she explains. “Age, income, education levels, and other similar aspects are more important.” In the market, parents advertise their children, highlighting, beyond their physical attributes, their monthly salary, what car they drive, and their housing conditions. Her cover expresses the dichotomy of modern Shanghai, where traditional values are still predominant in love and marriage.


说到上海菜,人们首先想到的都是小笼包,一种装满汤汁的包子。吃小笼包也要讲究技巧,否则一口咬下去,沸腾的汤汁就会洒得到处都是——这正是插画家咖喱牛Peter Zhang) 所画的上海印象。他说:“作为一名小笼包爱好者,我经历过无数尴尬和混乱的场面。我的封面画的正是一口咬下小笼包的瞬间,一半是担心汤汁乱溅的紧张,一半是对美味入口的期待。”

来自杭州的 Karen Yao 画的是为人熟知的人民广场公园相亲角。在那里,年迈的父母聚在一起,为自己的单身子女找对象。她解释说:“这里的婚姻往往不是建立在爱情的基础上。年龄、收入、教育程度和其他方面显得更重要。”在相亲角里,父母给孩子做广告,除了身体条件,还会强调他们的收入,开什么车,住什么样的房子。她的封面旨在表达现代上海的两极分化——在爱情和婚姻中,传统价值观仍然占主导地位。

Illustration by Xin Yin 插画师尹昕

As covers piled up, Petrus noticed recurrent elements. Some iconic ones: the Pearl Tower, the qipao, the yulan magnolia. But one thing was particularly noticeable. “I found that most illustrators chose to depict women as their cover hero; men have smaller roles,” he says.

The cover that he chose for the book is an illustration by Xin Yin, also from Hangzhou. It’s the bipartite representation of a young woman. On one side, she wears a qipao, a pearl necklace, and short waved hair in the 1920s style. In the background, the magnolia flower, a symbol of elegance and gentleness. This side represents the golden age of Shanghai, a cosmopolitan city at the forefront of design, fashion, and architecture. On the other side, she wears a white business suit and her hair straight and long. In the background, the skyline of Pudong, the symbol of China’s financial powerhouse. The woman gazes back at us placidly, resolute, empowered—as the multifaceted old city itself.


随着收集的封面越来越多,Benoit 注意到了一些最常出现的元素,包括标志性的东方明珠塔、旗袍和玉兰花。除此之外,还有一点尤其引人注目。Benoit 说:“我发现大多数插画师都选择把女性作为自己的封面主角,而男性人物往往更不起眼一些。”

他为这本画集选择的封面是同样来自杭州的尹昕创作的插图,那是一个分饰两角的年轻女性:一边的她身穿旗袍,戴着珍珠项链,梳着1920年代的波浪短发,背景是象征优雅和温柔的玉兰花,这一面代表了上海的黄金时代,一个引领设计、时尚和建筑最前沿的国际大都市。而在另一边,她穿着白色的商务套装,一头长真黑发,背景是作为中国金融中心的浦东摩天大楼。封面中的她平静、坚定、自信地直视观众,一如这座多姿多彩的古老城市。

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Website: www.theshanghairen.com
Instagram
@the_shanghairen

 

Contributors: Tomas PinheiroLucas Tinoco
Chinese Translation: Olivia Li


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供稿人: Tomas PinheiroLucas Tinoco
英译中: Olivia Li

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Searching for Belonging 致我们从未有过的生活

May 18, 2021 2021年5月18日

 

无法观看?前往 Bilibili

“A pound of pork, two sprigs of spring onion, then mince up some onion and ginger. Add the salt and pepper, stir it up, and then the meat filling is ready.”

The opening scene and accompanying dialogue to The Coin, a short film by Chinese director Song Siqi, is enough to leave peoples’ stomachs growling, not only for food but for the flavors of home.

At age 10, Song moved abroad to study and she spent most of her adolescent years at a boarding school. She never spent a long stint of time back home until university, where she attended school in both Los Angeles and Beijing. These experiences have largely altered her idea of home. Whenever she traveled back to China to visit friends and family, it never felt like home—she felt like a visitor. In Song’s work though, she approaches the topic of “home” with unabashed clarity and confidence.


“一斤猪肉,两根大葱,姜、蒜,切碎了,加上佐料,搅拌均匀,这样啊,肉馅就做好了……”这部短片《硬币》(The Coin)的第一段,就让不少人给看饿了——这个“饿”,是思乡的胃,饿了。

早在 10 岁的时候,导演宋思琪就已经离开自己的家乡在外地求学,一路寄宿学校读上来,再到大学以后就去了北京和洛杉矶,她对“家乡”的概念有些模糊,那里仿佛只是一年一度走亲访友的念想,长居之所不在此,自己更像过客;但她对“家乡”的概念又很清晰,清晰到每一件作品里都透露着自己的文化和信仰所在。

The Coin centers on the Chinese New Year tradition of slipping a coin inside a dumpling’s filling. Whoever eats the coin-stuffed dumpling is believed to be endowed with good fortune for the rest of the year. “The coin is essentially a wish, a blessing from your own family,” she says.

To capture what this tradition means to her, Song decided to animate the entire dumpling-making process, from preparing the filling and rolling out the dough to wrapping and cooking them. Of course, the most essential ingredient of all wasn’t forgotten: the coin, which to Song, was a “multifaceted symbol that represents parental love and a connection to heritage.”

The six-minute-long film is made up of over 5,000 stop-motion frames, but being a completely independent production, it took nine months to complete.


在《硬币》里,宋思琪找到了一个传统中国北方的文化符号——被包在饺子里的硬币。在逢年过节的时候,按传统习俗是需要在饺子中包上一枚硬币,倘若有人有幸能吃到藏着硬币的饺子,则也代表着交上一年份的好运。在宋思琪的理解中,“硬币就是一个美好的愿景,一个家庭对未来的寄托。”于是她把如何做“剂子”、如何揉面、如何包饺子,统统用定格动画的形式做了出来,她说,她只是“想用硬币这一象征,表达我对家庭的思念,以及我对融入异国他乡的体会。”这部短片是在一个支持独立电影人的艺术项目里完成,所以从剧本到成片用了整整九个月的时间。有六分钟的片场,拍了大约五千张照片,以满足高难度的动作以及运动镜头的要求。

In the film, the female protagonist is moving away from home to a foreign country. On her journey, she’s brought a jar filled with coins collected from the lucky dumplings she’s eaten over the years. Upon arriving, she decides to grab lunch at a local cafe. As soon as she sits down though, she realizes that she left her jar on the train. This realization begins a nightmarish sequence into her psyche, where she’s attacked by an assortment of Western dishes—hamburgers, pasta, and pizzas. Every circular ingredient on these dishes reminds her of her lucky coins, but they’re just not quite the same. This hellish episode represents the intrusion of Western culture, which seems ready to happily erase her Eastern roots. With the coins missing, has the good luck she accused over the years also run out? Is her connection to her homeland forever gone, never to be found again?

Thankfully, the film ends on a happy note. Looking deeper inwards—shown by the protagonist entering her own stomach—she discovers the coin, the symbol of her heritage, isn’t really gone. One of the missing coins is embedded in her stomach lining. As it turns out, cultural roots aren’t that easily upended. “‘Finding’ the coin again is a blessing that I’m giving myself,” Song says.


在短片中,她在前往异国他乡的路途中弄丢了自己积攒的硬币,而这似乎成为了她无法找回身份的一场梦魇:汉堡、披萨、意大利面,西式简餐开始取代她的日常饮食,而包裹着好运硬币的饺子早已不见了身影……每一个圆形的物件都让她回想起硬币,但每一种都不是。硬币弄丢了,好运也不见了,那么其承载的文化根源也消失了吗?

在短片里,宋思琪依然留下了一个美好的结局:它在她的胃里。当然,宋思琪说,“找到这枚硬币也是我对自己未来的一个美好的愿景。”但硬币所代表的深层涵义,她希望能以这样的方式传递出去:外在的文化符号不过是流于表面的物件,但留存在人们身上的,是伴随着一个人成长历程一路走来的记忆,那是牢牢印刻在每个人身上的文化印记。

 

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Home and family are topics close to Song’s heart, and this affinity is obvious throughout her work. Her short film Sister, which was nominated for an Academy Award in the Best Animated Short Film category, follows these same thematics. “I designed the characters and sets based on old family photos,” she says. “I wanted to tell a story through the lens of my childhood nostalgia.”

Sister is about an only child who’s dreamed up an imaginary sister. He conceives an elaborate story in his mind, of them playing around and growing up together. “It’s based on my own brother,” Song says. “It’s rare to have siblings because of the one-child policy in China. Growing up, when people would hear I had an older brother, they’d ask me, ‘What was it like growing up with an older brother?'” With this in mind, the story was meant to capture the “unique experience of growing up in her generation.”


宋思琪感兴趣的题材,大多都和故乡和家庭有关,此前获得奥斯卡金像奖最佳短片奖提名的作品《妹妹》也是,“我收集了不少自己小时候的家庭照片,然后根据照片来做人物和置景。”宋思琪说,“因为我想创造出一个和儿时记忆一样的环境,去呈现整个故事。”

这部影片讲述的,是一个独生子幻想着和自己从未出生的妹妹一起成长的家庭故事。“我有一个哥哥。”宋思琪说道,“作为被‘超生’的一员,独生子女这个话题从小到大一直围绕着我。因为我大部分的同龄人都是独生子女,从小只要别人听说我有一个哥哥,他们就会问我‘跟哥哥一起长大是什么体验’这类问题。”种种因缘际遇下,她创作了这个作品,以纪念“我们这一代人独有的成长经历”。

In the film, the two siblings’ interactions and mannerisms are all based on Song’s real experiences. Growing up, she and her brother often fought over the most trivial of matters. “We were kids though,” she laughs. “Now that we’re older, we don’t really fight. We’re quite close.”

Song’s brother, now studying as a post-grad, is even working with her on a script about immigrating to the U.S. In real life, her parents are also far more progressive than their in-film counterparts. Song considers herself quite lucky. Even though her parents don’t come from creative backgrounds, they’re fully supportive of her artistic ambitions.

In summing up Sister, Song wrote a singular line: “Dedicated to the siblings we never had.” With this film, she hopes for viewers to walk away with a new perspective on familial love. This heightened sensitivity to family dynamics is perhaps what makes her work so touching—she taps into the primal human yearning to belong and be loved.


短片里面兄妹间发生的事基本都取材于真实事件,从小到大兄妹之间为了小事吵架打架的次数不胜枚举,“不过那些都是小时候的事了,年纪大了以后争吵少了,关系亲密很多。”她笑说,念历史研究的哥哥近期甚至有在和她合作一部关于美国移民历史的长片剧本。而父母则更宽容了,宋思琪表示自己很幸运,即使家人毫无艺术背景,但他们几乎无条件地支持自己的儿女在自己感兴趣的领域深耕和发展。

在《妹妹》的影片简介里,宋思琪写了一句话:“致我们从未拥有过的同胞手足。”她希望这部短片能给更多人对手足至亲这样的家庭纽带有更深入的了解。或许也正是这份对血缘的敏锐与感念,才让宋思琪的作品如此感人——她唤醒了人内心最柔软的一部分,对家庭、对归属的渴望。

As someone who’s experienced both of Western and Eastern culture, Song has conflicting feelings: sometimes the world feels so minuscule, while other times it can feel immensely vast, with large gaps between us as individuals. “I hope people can empathize with one another, and through stories with universal themes, people can realize that they’re not all that different,” she says. “Through my films, I want to bring different people together.”


“我想拍一部能把人与人连接起来的电影。”宋思琪如此说道,作为生长在中美两个文化环境下的一代,有时她觉得世界很小,但有时又觉得世界很大,人与人彼此之间的隔膜很宽。她的愿望是创作出“能帮人们更好地理解彼此”的电影,并让一些通用的故事,把人们联系起来。

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Contributor: Chen Yuan


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Force of Nature “生活在内心的光”

May 13, 2021 2021年5月13日

Fuco Ueda’s paintings lull viewers into a dream state. Characters float as if untethered by gravity, pillowy clouds and mist cast an air of mystery, and strange animals live alongside human companions. But just like the unconscious mind does in dreams, things often turn dark. Fires and shocks of lightning suggest danger, and the characters’ expressions are aloof and unmoored.


上田风子的绘画让观众如坠梦境。人物漂浮在空中,仿佛不受重力束缚,柔软云朵和薄雾令画面蒙上一层神秘氛围,各种怪奇动物与人类共同生活。但是,正如无意识的梦境,画面的风格逐渐暗黑。火焰与雷电预兆着危险,但人物的表情却超然物外,不为所动。

On her canvases, soft colors are delicately blended; dainty nightgowns are the preferred attire, and velvety textures envelop each scene. This is all contrasted with bloodshot eyes, threatening storms, and exposed skeletons. The mood is never outright angry, but there’s always a disturbing element lurking just below the calm surface.


在她的绘画作品中,柔和的色彩微妙融合在一起,人们通常穿着精美的睡袍,整个画面呈现出丝绒般质感。然而,人物充血的双眼、猛烈的暴风雨和赤裸裸的骷髅却与之形成了鲜明的对比。作品虽无一丝激烈的愤怒情绪,但在平静的表面之下,却总涌动着一股令人不安的气息。

Ueda has been fine-tuning her art for the past 20 years. She paints with acrylic paints and Japanese pigments on paper or canvas, which are then encased in a glassy, reflective resin. In person, her work is so deeply glazed it’s reflective, but that’s a quality that unfortunately doesn’t translate through photos. After applying the resin, she drips paint onto it as it dries, adding more texture and swirling colors. This final step in her process is an act largely out of her control, which is precisely the intent. She says she’s tapping into the concept of surrealist automatism—using her body’s unplanned movements to achieve designs she couldn’t otherwise. It’s a bridging of the conscious and subconscious through process, much like her subject matters. “My work is a fantasy, but it definitely corresponds with reality,” Ueda says. “The unconscious dream world touches the folds of the heart and can expand the imagination of human beings. It’s a place that lies between the subtleties of fiction and reality.”


在过去 20 年里,上田一直在打磨自己的作品。她采用丙烯酸颜料和日式颜料,选取纸面或帆布来作为媒介,然后装裱于玻璃般的反光树脂中。她的作品实物看起来就如同上了釉一般光滑,会折射出令人眼前一亮的光芒,但很遗憾,拍摄成照片后就往往无法传达出这一特点。在涂上树脂层、表面干燥了以后,她会再在上面滴颜料,增添画面的层次质感和颜色旋涡。最后的一步,是刻意地抑制自己有意识的控制。她解释说自己正在探索超现实主义自动化(surrealist automatism)的创作概念,利用身体的无意识动作,来呈现她原本无法做到的效果。在这个过程中,将意识与潜意识相联系,就好似她笔下的人物所呈现出来的状态那样。

上田说:“我的作品是一种幻想,但又能呼应现实。无意识的梦境可以触动内心,激发人们的想象力,界乎于虚幻和现实的微妙之间。

Much of her paintings are initially inspired by real places and experiences. Although the 42-year-old artist has lived in Tokyo since her university days, her countryside hometown in Tochigi prefecture plays an outsized role in her creations. She grew up surrounded by nature and animals, and it shows in her art. The area also has one of the highest rates of lightning storms in the country, something that’s also left an indelible impression on her. Thunderbolts strike often in her paintings, appearing as violent streaks of amber and peach across expanses of teal and violet.


上田大部分画作的灵感最初都来源于现实环境和经历。尽管这位 42 岁的艺术家从上大学以来就一直住在东京,但她的家乡枥木县对她的创作也有着深远影响。从小在大自然和动物的包围下长大的她,在作品中体现了出来。枥木县也是日本雷暴最频繁的地区之一,这给她留下了不可磨灭的印象。她经常在画中描绘雷电,在蓝绿色和紫罗兰色背景上,把雷电演绎为闪耀的琥珀色和桃红色条纹。

The elements rule Ueda’s world. The destruction and purification of fire, the elusive freedom of water, the vitality of air, and the fertility of earth. The women in her paintings often seem lost, adrift in the vastness of the natural world. They lay listless in shallow eddies or become swallowed by an endless fog. But she always aspires to conjure a sense of hope. One new series is called Tomoshibi, which in Japanese means a light that lives in the heart. A grain of hope.


在上田的艺术世界里,古老的地球元素占据着重要的创作比例——“火”的毁灭与净化,“水”的难以捉摸,“气”的蓬勃活力以及“土”的肥沃丰饶。她画中的女孩看上去一脸茫然,漂浮于自然世界的浩渺之中。她们冷淡地躺在浅浅的涟漪中,或者被无尽的雾气吞噬。但她始终想通过自己的作品,激发人们内心的希望。《Tomoshibi》是她最近的作品系列,在日语中意为“生活在内心的光”,即一线希望。

There’s an innocence to Ueda’s characters, revealed by their poses and expressions. Ueda hopes that people will use these characters as a judgeless mirror to reflect on themselves, both of what they’re aware of and what they might not be: “I believe that people desire art in order to come face to face with their hidden selves.”


上田所描绘的人物姿势和表情透露出一种纯真的气质。她希望观众能把这些角色当作一面客观的镜子来反思自己,包括意识到和未意识到的一面:“我觉得人们都希望能透过艺术来直面自己隐藏的一面。”

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Contributor: Mike Steyels
Chinese Translation: Olivia Li


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供稿人: Mike Steyels
英译中: Olivia Li

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Creatures of Change 不如给信仰投个币?

May 11, 2021 2021年5月11日

In a parallel universe with auroral skies, enraged beasts soar and rule. These god-like creatures, whose spectral shapes penetrate and haunt the imagination, are the creations of Thai artist Vasan Suwannaka, more commonly known as Aitoy. They’re the symbolic exposition of his contemplations on government, religion, and social affairs, fusing the intricacies of modern-day Thailand with a broader range of issues unfolding now throughout the world.


在极光天空的平行宇宙,庞然巨兽正展翅翱翔,气势如虹。这些神兽般的生物形似幽灵,仿佛能穿透你的想象,在脑海中萦绕不去——这是泰国艺术家 Vasan Suwannaka(又名 Aitoy)所创造的艺术世界,其中寄寓了他对政府、宗教、社会时事的思考,并将泰国现代社会错综复杂的问题与当今世界所面临的一系列问题相提并论。

Born in 1988, Aitoy grew up in an Islamic district on the outskirts of Bangkok. His lower-middle-class family sent him to a private Catholic school where most of his classmates were either Thai-Chinese or Muslims—few were Catholics. Still, every morning the children had to line up and pray the Catholic way, after which they would sing the national anthem, followed by the royal anthem honoring the King. After school, Aitoy would go home to his mother, who was a devout Buddhist. “Conflicting beliefs and cultural confusion defined my childhood; I was constantly lobbied into different directions, pulled towards what different entities wanted me to be, rather than just being myself,” Aitoy recalls. “But those experiences became my muse. They charged my creativity and my passion. Art was my salvation.”


Aitoy 生于 1988 年,在曼谷郊区一个伊斯兰地区长大。来自中下阶层家庭的他被家人送到一所私立天主教学校上学,身边大多数同学都是泰籍华人或穆斯林,只有少数是天主教徒。尽管如此,每天早晨,孩子们仍然要排着队,按着天主教的方式祈祷,之后唱国歌,然后是颂赞国王的皇家国歌。直到放学后,Aitoy 又回到作为虔诚佛教徒的母亲身边。

“我的童年充满了冲突的信念和混乱的文化。我被不同的信仰游说、拉扯,希望我成为他们想要的样子,而不仅仅是做我自己。”Aitoy 回忆说,“不过这些经历也成为了我的创作灵感,激发着我的创意和创作热情。艺术是我的救赎。”

Aitoy’s work reflects the confusion of those childhood years. His paintings and drawings vary from ominous and frightful to holy and reassuring. Bearing a caustic Blakean quality, his art often borrows from mythical creatures in Thai culture. These beasts offer his scrutiny on certain religious practices. For instance, a coin hole is often visible on the foreheads of his chimeric beings, an allusion to the donation boxes almost invariably found in temples across Thailand. “It’s genius marketing, isn’t it? Asking followers to donate and they receive merits,” he asks. “I always wondered if they contribute candidly or if they just want to receive merits.”


Aitoy 的作品反映了他童年时代的困惑。他的作品中,有的充满不祥和可怖的氛围,有的却一派祥和。他的画作别具布莱克式(Blakean)风格,常常借鉴泰国文化中的神话生物,透过这些神兽对某些宗教习俗进行细致的研究。例如,他笔下的“奇美拉”神兽的额头上常常有一个硬币孔,以此映射泰国寺庙中四处可见的捐款箱。他问道:“这简直是天才般的营销方式!信徒捐款,就能收到功绩。我一直很好奇,到底这些人是真的想献爱心,或是纯粹想获得功绩。”

In The Four of Us, a series of drawings made with ink and pastel on cardstock, Aitoy represents the hierarchy of Thai society. The Four of Us No. 1 features a centaur-like figure holding a sickle, which he says represents the working class, those who earn just enough to sustain themselves but can’t go as far as dreaming of social mobility. Aitoy named the beast “Bovinabor,” blending the words bovine and labor. The bovine is a reference to “buffalo,” or “ควาย” in Thai, a term used when calling someone stupid or uneducated.


《The Four of Us》(《我们四人》)是 Aitoy 用墨水和蜡笔在卡纸上创作的一系列绘画,所表达的是泰国社会的等级制度。《The Four of Us No. 1》画了一个半人半马怪拿着镰刀,用来代表工人阶级,这些人的收入仅足以维持生活,要实现社会阶层的流动简直天方夜谭。Aitoy 将画中的野兽命名为“Bovinabor”,由 bovine(牛)和 labor(劳力)两个词组成。牛在泰文中是“ควาย”,用来指愚蠢或未受过教育的人。

The Four of Us No. 2 is focused on middle-class urbanites. The creature takes the shape of a sheep, an easily tamed animal that moves in herds. “Because they have some access to resources, this layer of society has no political ideology, especially the upper-middle-class, who are intoxicated by consumption and materialism,” Aitoy says。

The Four of Us No. 3 depicts a human-dog hybrid on a collar, holding a missile. “With hunter spirits, these ‘dogs’ were born to serve an imaginary state,” says Aitoy. Violent and dangerous, this creature represents the military, but it bows to the ground before a higher entity: The Four of Us No. 4 is based on the Hindu God Rama, and the deity in Aitoy’s drawing represents the Thai Kings of the current dynasty. The godly figure lies magnanimously on the clouds, with a protuberant belly and holding a champagne glass, while his subjects kneel before him.


《The Four of Us No. 2》聚焦于城市中产阶级。图中的神兽呈现出绵羊的外形,一种易于驯服、成群移动的动物。Aitoy 说:“这些人能够获得一定的资源,所以这个阶层的人们没有政治意识形态,特别是中上阶层,他们完全沉迷于消费和物质主义。”

《The Four of Us No. 3》画了戴着颈圈的人与狗的混合体,手上还拿着一枚导弹。Aitoy 说: “这些‘狗’充满狩猎精神,天生就为一个虚幻的政权服务。”画中的生物代表着军队,他们虽然暴力而危险,但却对更高的权力俯首称臣。而《The Four of Us No. 4》的原型则是印度教神罗摩(Rama),在 Aitoy 的画中代表了现代的泰国国王。这个尊贵的人物躺在云层之上,大腹便便,手上举着香槟杯,而他的臣民则跪在他身前。

Another series, The Holy Knee is a far more obvious triptych. Aitoy depicts Ku Klux Klan members kneeling on flames—a direct reference to the murder of George Floyd by a police officer. He distinguishes the three figures as The Racist, The Capitalist, and The Authoritarian. The dichotomy in their appearance is striking: despite their crazed eyes and violent act, they have angel wings and aureoles. Aitoy compares the George Floyd incident to similar issues of police brutality in Thailand. “Segregation and categorization always happen when people stand on the opposite side of ‘Thai ideals,'” he says.


他的另一个系列《The Holy Knee》(《神圣的膝盖》)是更明显的三联画。Aitoy 描画了三 K 党成员跪在火上,直指美国警察杀害乔治·弗洛伊德(George Floyd)的事件。他将三幅画中的人物分别定为“种族主义者”、“资本家”和“独裁者”,三人的外表充满着强烈的矛盾:尽管他们的眼神疯狂、行为暴虐,但身上却长着天使的翅膀和金色的光环。Aitoy 将弗洛伊德事件与泰国类似的警察暴行问题进行了比较。他说:“当人们站在‘理想泰国’的对立面时,总会出现种族隔离和类型化的问题。”

It’s also common for Aitoy to draw inspiration from the grandeur of nationalistic monuments. In Vahana of God: The Emblem of a Sacred State, a hyper-masculine figure stands heroically on a pedestal, a symbol of the hazards of inflamed patriotism. Once more, Aitoy’s looked to his school years for inspiration. “They taught me to feel proud of my national identity and to hate a neighboring country because of a war that happened centuries ago,” he says, referring to the Burmese–Siamese Wars.


除此之外,Aitoy 也常常从一些宏伟的民族古迹中汲取灵感。在《Vahana of God: The Emblem of a Sacred State》中,一个充满阳刚气息的男性形象以英雄的姿态站在台座上,寓意高涨的爱国主义情绪所潜藏的危险。除此之外,Aitoy 也常从自己的求学时代中找寻灵感。他说:“他们教我要为自己的民族身份感到自豪,同时因为几百年前发生的战争而仇恨邻国。”他指的是缅甸暹罗战争。

Even though Aitoy speaks loudly about his views of Thailand under the military junta, he has faced no problems with the authorities so far. “Most Thai officials can only think in very narrow ways. I can only assume my work is too complex for them,” he laughs. Despite the adversities he faces, he holds a rather optimistic outlook. Aitoy believes that change is underway and hopes his work can be a small part of it. His art unflinchingly puts the vicious sides of the modern world on full display. For those who read between the lines, these works send powerful messages capable of instigating thought—and perhaps action.


到目前为止,Aitoy 还未曾因为对军政府统治下的泰国大胆发声而遭到政府当局的为难。他笑着说:“大多数泰国官员的思维都非常狭獈,大概是我的作品对他们来说太复杂了。”尽管正值困境,但他对前景依然十分乐观。Aitoy 相信,变革已经开始,同时希望自己的作品可以成为变革的小小动力。他的作品大胆揭示了现代社会的罪恶的一面,对于那些愿意挖掘作品深意的观众来说,这些作品所传达的有力信息,将能激发人们的思想乃至行动。

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Contributors: Tomas PinheiroLucas Tinoco
Chinese Translation: Olivia Li


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供稿人: Tomas PinheiroLucas Tinoco
英译中: Olivia Li

A Changing China 中国特色社会主义丽人

May 6, 2021 2021年5月6日

After the Cultural Revolution, China opened itself up to the world. As Western culture entered the country, so did its art, and the Chinese people embraced these foreign aesthetics. In 1985, American artist Robert Rauschenberg held ROCI China at the National Museum of Art in Beijing, which, for many, was their first encounter with pop art in the country. Pop art—which originated in the West from a desire to subvert fine-art traditions—became a eureka moment for many Chinese artists, inspiring them and paving the way for a new wave of Chinese art. The artists of this period, ever so eager to break the mold and work outside the bounds of tradition, laid the bedrock of Chinese modern art.

Shandong-born artist Xu Deqi was introduced to pop art in 1998, which he believes wouldn’t have been possible without the foundation set by the early pioneers. Artists directly influenced by Rauschenberg went on to light Xu’s creative wick. At the time, he was studying contemporary art at Beijing’s Academy of Fine Art, having already completed a bachelor’s in oil painting at Shandong Normal University. “My professor was Yi Jinan, who’s now an acclaimed art critic,” he recalls. “He had a profound influence on me. He invited twelve avant-garde artists to speak to the class, and that’s how I was turned onto contemporary art.”

A departure from his background in traditional oil painting, pop art gave him a renewed perspective on art, on how he can express his creativity in bolder strokes. “Contemporary artists in the West are often vehemently against traditional methods,” he says. “But Chinese artists embrace the ways of the old and believe in building atop the roots. This outlook is what makes Chinese art so different.”


作为当代艺术的分支,波普艺术在中国的传播开始于上世纪八十年代中期。经历文化大革命个人崇拜时期之后,西方的科技和人文随着“改革开放”的步伐进入大众视线,人们的思路和眼界也逐渐被打开。1985 年,新潮美术运动伊始,艺术家们在接触了西方艺术形式之后,渴望打破传统艺术框架对创作的限制。同年,德裔美国画家罗伯特·劳申伯格(Robert Rauschenberg)在中国美术馆进行了波普艺术展览,那是历史上第一次波普艺术进入中国人眼球。波普艺术一贯以挣脱桎梏的叛逆、不断尝试新可能的主题而著称,这与新潮美术运动所倡议的思想不谋而合,共同构建那段时期中国艺术界的新颖色调。当代艺术也在那个时候备受追捧,成为了艺术家们的“新偶像”。

中国山东艺术家许德奇初次与波普艺术结缘是在 1998 年,当时的他还在中央美术学院进修当代艺术批评课程。而在此前,他还在山东师范大学攻读过油画专业。他说道:那时候的老师是尹吉男(当代艺术评论家)教授,他对我的影响很大。记得一次他邀请了二十多位前卫艺术家到班上讲座,从那之后,我才决定开始探索当代艺术。很快,许德奇沿着当代艺术的线索发掘了波普,随即开始翻看大量此类型作品和资料。波普艺术中喜闻乐见、平易近人的呈现方式、丰富和大胆革新的创作手法,令一度钻研传统绘画的许德奇眼前一亮。这对他之后的绘画创作埋下了一颗种子。他说道:西方现代艺术家进行创作时总是反传统的,而传统的中国艺术家总是遵循继承中求发展的理念,从而使得中国的艺术面貌和而不同。

Xu’s works reward the studious eye. His canvases are visually dense, populated with familiar motifs culled from real life. The exacting line work and striking colors he employs allow him to blend the surreal with the realistic, and certain paintings draw clear reference to the poster style of the ’70s and ’80s.

Some of the female protagonists who appear in the Underglaze Blue Girl and China Girl series are based on public figures while others are entirely imaginary. They have one thing in common though. On Xu’s canvases, they’re all fashionistas, and his depiction of their stylish tastes is a meditation on the changing times. The juxtaposition between their vogue poses and the traditional Chinese designs that dot the background is the artist’s commentary on how Chinese society has become more progressive over the past decades. The reflection on their chic sunglasses often represents the growing influence of Western thought, shown in a variety of ways—the London bridge under a clear blue sky, an idyllic picnic with wine and cheese, or skylines of American cities. Amidst this mosaic, a question seems to stand at the forefront: in this age of globalization, will traditions be abandoned or kept alive?


或许和你第一次看到波普艺术的感受类似,初看许德奇的作品,会带给人一点无厘头的感受。他的画作看起来超现实且出奇得丰富,所描绘的事物却往往来自现实,通过十足的线条感、强烈的色彩对比,将写实的绘画方式和虚构想象相结合,像极了中国在七八十年代的海报宣传画册,令人耳目一新!

在他的系列作品《青瓷女孩》、《中国女孩》中,大多以女性角色为主人翁,一些取自社会公众人物,另一些则是现实中的美丽俏佳人,她们都是时尚的宠儿,和不食人间烟火的模特儿。在许德奇看来,中国女性的穿着打扮,也恰恰反映出中国社会与时代的变迁。那些华丽的、诱人的、性感的轮廓与背景下中国传统具象符号发生着强烈的对比,像是在影射中国社会从封闭通往开放的路途。与此同时,角色们大都佩戴墨镜,镜片中或高楼大厦或是西方的元素,都与画面的背景、甚至角色所处的环境,产生了时代的错位感。镜片之中和镜片之外,他的时髦并不俗气,更像是中西合璧的美妙融合。又向观众抛出问号:在快速发展的当下,传统将被人抛之脑后,还是继续传承?

Xu’s art offers a clear-cut answer. With the inclusion of traditional porcelain designs and motifs such as koi fishes, peonies, and qipaos, his contemporary works seem keen on carrying Chinese traditions to the modern age. “In traditional Chinese culture, fishes represent wealth and desire,” he says. “I also see kindness in humans, and there’s beauty in that, especially in how this kindness is unwavering in the face of greed and temptation that pervade today’s society. I try to capture this splendor in my art. On the other hand, the blue-and-white porcelain design that captures the idle life of ancient Chinese is a reminder for city dwellers on the importance in maintaining harmony between nature and man.”

In more recent works, he makes nods to other techniques of traditional Chinese art, with clear nods to the six principles of Chinese painting and the use of negative space. Under his brush, Chinese art history is seamlessly nestled alongside contemporary aesthetics.


许德奇的答案是肯定的,无论从画面中精致的青花瓷画、还是频繁出现的鱼、以及牡丹花、旗袍等元素,都映证着他对中国传统文化精髓的延承,以及传达着艺术家本人的身份。在选择这些元素的同时,许德奇也带有自己的思考。他说:“鱼在中国的传统文化中代表着财富,同时也与性有关,代表着人们的欲望。我相信人性的善良,因此在作品中采用了很多美好的形象,寓意着人性在财富和欲望的诱惑下所呈现出的社会心态;青花瓷描绘古人的田园风光,是希望让都市中生活的我们,要心怀古人所追求的’天人合一’的居住愿景。”

而在《美女与野兽》系列作品中,许德奇还将中国传统绘画中的“六法”和“计白当黑”的绘画技巧融入在作品中,使当代艺术、以及创作中描绘的现代事物与“有无”“虚实”等传统艺术思想连接到一起。

Xu has been developing the Underglaze Blue Girl series since 2009, and in his subsequent project, Beauty and the Beast, themes of human nature remain prevalent. The women in the follow-up series are shown walking alongside wild beasts. By painting these human and animal duos with contrasting colors and placing them in uncluttered settings, the characters seem to pop from the frame. But there’s an air of melancholy that hangs over these women, almost as if they’re troubled by unspoken thoughts. “The lions, tigers, and jaguars of the series are symbolic,” Xu explains. “They represent the ailments of modern society. The power imbalances, wage disparity, and disrupted order that test our capacity to be good people.”

Xu was only a child during the Cultural Revolution, but that period of strife left a deep impression on him. The political turmoil of Mao Zedong’s reign is hard to forget, and through his art, he hopes people can reflect on the hard-learned lessons of that time.


许德奇的作品不仅仅是对传统的赞颂,与对时代变化的感慨,更有对人性层面的剖析。在《美女与野兽》系列作品中,他运用人与野兽具象化的表达,探讨了更多关于人性的主题。画面中的女人通常与野兽结伴,不再像《青瓷女孩》、《中国女孩》一样着重刻画人物背景,而是用线条和冷淡的色彩勾勒,让观众将注意力放在人和动物之间的关系上面。画面上的女性角色并不开心,好像有故事要讲。许德奇解释道:《美女与野兽》系列中出现的狮子、老虎、黑豹等野兽形象,主要是表现在权力制约、贫富差异、秩序莫测的社会状态下,对善良人性的拷问。

文化大革命个人崇拜时期正逢许德奇的童年,那段经历给他留下了深刻的印记。他希望能以当代艺术的方式,引发人们对那段时期的思考。

Xu refuses to characterize his work as pop art though. With a laugh, he says they’re just “fashion sketches” at best. Admittedly though, pop art has had a tremendous influence on him. But aside from pop art, the surrealism of Salvador Dali and René Magritte has also inspired mischievous parodies. His 2014 series Mao Dali is a clear homage to Dali’s Persistence of Memory, and the 2016 series Maogritte riffs on several of Magritte’s iconic works.

Whether it be through his use of color or the subject matters he paints, a sense of joy and hope radiates from Xu’s canvases. His blending of past and present is excites the imagination, and it’s something he’s keen on continuing. “I don’t know where my art will take me, but I’m sure my curiosity will guide me to exotic places,” he says. “I’ll keep working within the intersection of Eastern and Western culture, and in doing so, push the limits of paintings.”


许德奇并不认为自己是纯粹的波普,他笑称自己的作品是属于当代艺术的时髦画作,但也承认波普对他的影响力之重。与此同时,还有一些欧洲经典艺术元素也融入其中,例如在他 2014 年创作的《毛达利》系列中,他深受西班牙超现实主义大师萨尔瓦多·达利(Salvador Dalí)影响,并以毛泽东为素材进行创作。甚至直接对达利经典画作《记忆的永恒》进行重新演绎。再比如 2016 年,由他创作的《毛格里特》,也更像是与比利时杰出画家勒内·马格里特(René Magritte)画作开了场玩笑。这些幽默搞笑的创作内容,让作品带有几分叛逆,带观众体验许德奇对中西方艺术融合的巧思。

而无论从颜色,还是内容。许德奇的大部分作品,都传达出一种对未来的喜悦,以及某种希望。因为当传统与西方艺术形态的碰撞,本身就是一件令人兴奋不已的事。对于自己未来创作的方向,许德奇说:其实我自己也并不确切的知道,我的艺术实践会走向何方,带着一颗好奇的心,去往有趣的地方,探索在中西方文化碰撞和交融中,寻求绘画在当下艺术形式的全新面貌。

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Contributor: Pete Zhang


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供稿人: Pete Zhang

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