20140509

tehching hsieh 謝德慶


A New York City-based performance artist
Born on December 31st 1950 in Nan-Chou, Taiwan



" I felt painting was limited, my paintings became emptier, only the movement of hand is left, so I stopped painting and started doing actions. "

" I began to take photographs but it was a continuation of my painting. Then I bought a Super 8 camera to document my actions. I used it to document the process where I exposed 100 sheets of photo paper one by one on the ground in a zigzag manner, then flipped all of them over from the first one; the photo paper turned dark sequentially while exposed under the sunshine. In 1973 I jumped from a second-floor window onto a concrete floor and had it recorded with the Super 8 camera. This became my first action piece. "

" The work is destructive, it is a gesture of saying goodbye to painting, broken ankles were out of my prediction. I have no interest in masochism."

" I knew it was risky, but I wasn’t sure in what degree I would be injured. I broke both ankles and have had pain ever since."
" One day all of a sudden I thought: what else do I look for? I don’t need to go out to find art, I am already in my work."



One Year Performance 1978–1979 




" Staying in a cage for a few days can be boring. Staying for 365 days, it is not the same anymore and you are brought to another state of living. You need to do intense thinking to survive through the year, otherwise you could lose your mind. "


" Yes, the thinking process itself became a piece of work: the cage piece. It is an isolated piece with little impact from outside. "


" I didn’t need to deal with trifles in daily life when staying in the cage, I had freethinking, I lived thoroughly in art time and just passed time. The freedom found in the confinement is what one could find in a difficult situation, it is a way to understand life."




One Year Performance 1980–1981


" Punching the time clock itself is the work, I don’t need to produce anything. The 8760 times of punching in throughout the year is repetition, but in another way, each punch in is different from any other punch in, as time passes by." 

         

" Once a child asked me, “is future yesterday?” We all ask questions about time in different ways. Time is beyond my understanding, I only experience time by doing life."


" I’m not a masochistic person, I don’t emphasize pain. We can talk about suffering but then we have to talk about freedom. Or we can talk about freedom, but we also have to talk about discipline. There are many things interwoven. "

 

" I read Albert Camus’s The Myth of Sisyphus when I was 18, and I encountered its inspiration again and again in my early age. Rebellion, betrayal, crime, punishment, suffering and freedom form a cycle in my life experience, and are transformed in art. I’m not a person using words to create, I use art, but their thoughts inspire me, and I practice in life."

 


One Year Performance 1981–1982


" We don’t look at survival that closely. We pretend to smile. We are all taught to say everything is O.K., we are in control, even if we are not. There is a need to be positive in public. But art is not doing that. We try to tell the truth in someway, to touch a part of it, to not be so typical. This kind of work is not about suffering, it is about existence. It is about a technique, my concept is to show this technique. I think technique is the most important thing."



"I felt depressing after I finished Outdoor Piece, and I felt the same after the other pieces, because of emptiness as well as having to come back to normal life and dealing with the reality."


" The struggle is there because of the situation in life and in art, but I don’t emphasise it, my work is not autobiographical."


Art / Life: One Year Performance 1983-1984



" I got the idea for this piece because there are problems about communication with people. I feel this is always my struggle. So I wanted to do one piece about human beings and their struggle in life with each other. I find being tied together is a very clear idea, because I feel that to survive we're all tied up. We cannot go in life alone, without people. Because everybody is individual we each have our own idea of something we want to do. But we're together. So we become each other's cage. We struggle because everybody wants to feel freedom. We don't touch, and this helps us to be conscious that this relationship connects individuals, but the individuals are independent. We are not a couple, but two separate people. So this piece to me is a symbol of life and human struggle. And why one year's time? Because then this has real experience of time and life. To do work one week or two weeks, I feel that it may become like just doing a performance. But I do it one year and then the piece becomes art and life—it's real connection and that has more power. Also a year is a symbol of things happening over and over. "




One Year Performance 1985–1986 


" Art has its own life. The document of art is a trace through which you can approach my work, but it doesn’t equal the art itself. Audiences will use their own experience and imagination to approach my work."

" My idea is that time becomes the main thing, how I pass the time is my main concern. It doesn’t matter what I do, I pass time."


" After I did the piece where I did not do art for one year, I cannot go back and do a piece again.Everything I do is in a progression, an evolution. If I do one year without making art, what is the next step in the progression? If I go back to do another one-year performance like the earlier pieces, it doesn't make sense. Do you understand? The next logical step was to just survive into the next century, the new millennium. To do another work of art I have to go somewhere else in the universe which is why I said after the 13-year piece I just survived, on earth, the next step is out of this world because I have done what I can do here. On another planet I could do something. Our time is very short here. When we speak of historical figures we say they were born this year, died that year. Or, we say, they are still alive. That’s all we talk about really. It’s just like the dinosaurs, all we can talk about is when they lived and died.So for me, I use similar language. I can only say that I have kept myself alive. More details are unnecessary, survival is all. What I have done in those years remains in my mind.So you understand now, if I want to do art again, I cannot. I can enjoy life and do what I like, but not art."


Tehching Hsieh 1986–1999 


" Art cannot exist without public, but the public could be in the future – I published the work after thirteen years."


" One year is the largest single unit of how we count time. It takes the earth a year to move around the sun. Three years, four years is something else. It is about being human, how we explain time, how we measure our existence. A century is another mark, which is how the last piece was created. "


" Not doing art anymore is an exit for me. Art or life, to me the quality is not much different, without the form of art, still, life is life sentence, life is passing time, life is freethinking."

" Thinking is a basic activity to continue life. I don’t do art any more. I don’t have other things to say."



20140430

Sarah Lucas


Born in Islington in 1962 
English sculptor, installation artist and photographer


“To a certain extent the audience assumes my feminism – which is not to say it’s not there. I’m aware of this and so is the work, and so is the viewer when confronted with the work. This gives rise to a self-conscious feeling, the moment of realisation – that’s what I’m aiming for.”









Well, yes, a couple of things that I’ve made have come about in a fit of anger. I don’t know… I think it’s more reflected on myself, or at things in general rather than anything specific. Maybe it’s just… trying not to feel powerless, and one thing about feeling powerless is that what you’re up against is so faceless, it’s like banging your head against an invisible wall. That’s what it’s directed towards I suppose - the invisible wall.

      

Once you make an object then it has its own life. You could think that the person in the self-portraits is who I really am, but I don’t think they’re really like me. They’re less like me than a sculpture. I don’t stand around the whole time with my hand on my chin looking tough and surly. So I don’t think it’s a pose. Well it is a pose but it’s the kind of pose that I can actually make. So in that sense they’re sincere as well. And I use myself in pictures because I’m a good candidate for what I’m after, and also it does seem to add something to it because it’s me.


I don’t make things which are really preciously made. I don’t have the patience to be whittling away at something for ever. I make things how I am, in the way I’d quite naturally do something. Because I’ve been doing it for some time now, I feel as if the way I make things really is at my fingertips. I always admired Jimi Hendrix for that, because I thought he had it at his fingertips, right at his fingertips. He played the guitar like it was part of him, straight out of his heart, not mediated. And that’s how I want to make art.


As a young artist I felt that in making art I could be objective, more objective than I could in life,” she says. “And it’s true that you can have a proper look at something once it has some material reality. But I also equated this with being impersonal, in the sense of not being narrative or autobiographical. Looking at it all now it seems highly personal and more autobiographical than I thought – lots of Freudian slips.”

              

The pictures of myself weren't very serious initially. I mean I didn't have any expectations. Something about the image of me with the banana, which was the first one, struck me as powerful. Because I wasn't a babe.I hadn't really had an objective look at my effect until then. Being myself was just a necessity. By 'common civility' I presume you to mean convention, which is everything that's visible/how it is. One can be on the edge of it I suppose, but over the edge and you don't exist. Well I think it's worth persevering with perceiving the edges. Certainly how it is is mostly ridiculous.









My idea of an audience is as broad as possible, as broad as the public. I believe the public does like art, and their stance against it is a part of how they like it - they enjoy having a go at it. And I make my work with that in mind. It plays on that - that people are not going to like it, or they’re going to laugh, or they’re going to think it’s a load of bollocks.

                             
That fascination with dicks is a formal one as well. It’s interesting in terms of the current debate about sexuality, the whole intellectual presence and absence thing. A dick is present, and masculinity is defined in terms of being present, being an artist is a macho activity because it deals entirely with what is present. 


“To me each work is a character, someone I know. When I know who they are I know they’re finished.”





20140407

www.facebook.com/DefineUsBlog




幸福是很簡單又很難得的

在你人生的某一刻
感到徬徨時
能夠遇到一個人
決定一起做一件事
一件甚至對其他人來說是毫無意義的事
各自的
在不同的地方
默默的
沒有人知道的情況下
不間斷的
做了五年

很簡單
卻又很難得

謝謝您
這就是幸福


Yves Klein - Le Saut dans le vide / Leap into the Void


Yves Klein (28 April 1928 – 6 June 1962) was a French artist.

Saut dans le vide (Leap into the Void), originally published in the artist's book Dimanche, which apparently shows him jumping off a wall, arms outstretched, towards the pavement.



Klein used the photograph as evidence of his ability to undertake unaided lunar travel.

In fact, "Saut dans le vide", published as part of a broadside on the part of Klein (the "artist of space") denouncing NASA's own lunar expeditions as hubris and folly, was a photomontage in which the large tarpaulin Klein leaped onto was removed from the final image.

Klein's work revolved around a Zen-influenced concept he came to describe as "le Vide" (the Void). 

Klein's Void is a nirvana-like state that is void of worldly influences; a neutral zone where one is inspired to pay attention to ones own sensibilities, and to "reality" as opposed to "representation". 

Klein presented his work in forms that were recognized as art—paintings, a book, a musical composition—but then would take away the expected content of that form (paintings without pictures, a book without words, a musical composition without in fact composition) leaving only a shell, as it were.

In this way he tried to create for the audience his "Zones of Immaterial Pictorial Sensibility". Instead of representing objects in a subjective, artistic way, Klein wanted his subjects to be represented by their imprint: the image of their absence. 

Klein's work strongly refers to a theoretical/arthistorical context as well as to philosophy/metaphysics and with his work he aimed to combine these. 

He tried to make his audience experience a state where an idea could simultaneously be "felt" as well as "understood".


為了體驗飛翔和失重的感覺,
1960年,
伊夫•克萊因完成了這件’墜入虛空’的行為作品,
在沒任何保護的情況下,
克萊因從二樓視窗縱身躍出。
這個墜落的過程被攝影師飛快的記錄了下來。
雖然腿被摔傷,
但這正是克萊因想捕捉到一種不同尋常的感覺需要付出的代價。
克萊因曾經說過這樣一番話:
感覺,
就是存在於我們自身存在之外,
但又永遠屬於我們的東西。
感覺是大自然通用的貨幣,
張開想像的翅膀,
我們的感覺讓生命屬於我們。
而這件作品就是他的理念的完美詮釋。


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